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LAITMAN
KABBALAH PUBLISHERS
Rabbi Yehuda Ashlag (Baal HaSulam)
SHAMATI (I Heard)
Copyright © 2007 by MICHAEL LAITMAN
All rights reserved
Published by Laitman Kabbalah Publishers
www.kabbalah.info info@kabbalah.info
1057 Steeles Avenue West, Suite 532, Toronto, ON, M2R 3X1, Canada
194 Quentin Rd, 2nd floor, Brooklyn, New York, 11223, USA
Printed in Israel
No part of this book may be used or reproduced in any manner without
written permission of the publisher, except in the case of brief quotations
embodied in critical articles or reviews.
Library of Congress Cataloging-in-Publication Data
Ashlag, Yehudah.
Shamati = (I heard) / Yehuda Ashlag ; compiled by Michael
Laitman. ~
1st ed.
p. cm.
ISBN 9784-89744840-6
1. Cabala. I. Laitman, Michael. II. Title. III. Title: I heard.
BM525.A824 2008
296.1>6~dc22
2008005841
Compilation: Rav Michael Laitman, PhD
Copy Editors: Michael R. Kellogg, Natasha Sigmund
Proofreading: Mark Berelekhis, Sarah Talal
Layout: Luba Visotzki
Cover Design: Bat Sheva Brosh
Printing: Doron Goldin
Post Production: Uri Laitman
Executive Editor and Translator: Chaim Ratz
FIRST EDITION: FEBRUARY 2009
First printing
TABLE OF CONTENTS
1. There Is None Else Besides Him 15
2. Divinity in Exile 20
3. The Matter of Spiritual Attainment 21
4. What Is the Reason for the Heaviness One Feels
when Annulling before the Creator in the Work? 26
5. Lishma Is an Awakening from Above, and Why
Do We Need an Awakening from Below? 28
6. What Is Support in the Torah, in the Work 33
7. What Is the Habit Becomes a Second Nature, in the Work 38
8. What Is the Difference between a Shade of Kedusha
and a Shade of Sitra Achra 39
9. What Are Three Things that Broaden One's Mind in the Work.. ..42
10. What Is Make Haste My Beloved, in the Work 43
11. Joy With a Quiver 44
12. The Essence of One's Work 44
13. A Pomegranate 45
14. What Is the Greatness of the Creator? 46
15. What Is Other Gods in the Work 47
16. What Is the Day of the Lord and
the Night of the Lord in the Work 50
17. What Does It Mean that the Sitra Achra
Is Called "Malchut without a Crown" 55
18. What Is, My Soul shall Weep in Secret in the Work 58
19. What Is, the Creator Hates the Bodies, in the Work 59
20. Lishma (For Her Name) 72
21. When One Feels Oneself in a State of Ascent
22. Torah Lishma (for Her Name)
23. You that Love the Lord, Hate Evil
24. Out of the Hand of the Wicked
74
76
77
79
25. Things that Come from the Heart
26. One's Future Depends and Is Tied to Gratitude for the Past
27. What Is "The Lord Is High and the Low Will See"
28. 1 shall Not Die but Live
29. When Thoughts Come to a Person
30. The Most Important Is to Want Only to Bestow
31. All that Pleases the Spirit of the People
32. A Lot Is an Awakening from Above
33. The Lots on Yom Kippurim and with Haman....
34. The Profit of a Land
35. Concerning the Vitality of Kedusha ..
36. What Are the Three Bodies in a Man
37. An Article for Purim
38. The Fear of God Is His Treasure
39. And they Sewed Fig-Leaves
40. Faith in the Rav, What is the Measure
41. What Is Greatness and Smallness in Faith
42. What Is the Acronym ELUL in the Work
43. The Matter of Truth and Faith
44. Mind and Heart
45. Two Discernments in the Torah and in the Work
46. The Domination of Israel over the Klipot
47. In the Place where You Find His Greatness
48. The Primary Basis
49. The Most Important Is the Mindand the Heart.
50. Two States
51. If You Encounter This Villain
52. A Transgression Does Not Put Out a Mitzva
53. The Matter of Limitation
54. The Purpose of the Work
55. Haman from the Torah, from Where
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105
110
112
123
127
129
132
133
141
143
143
145
146
147
148
149
152
152
.156
157
159
56. Torah Is Called Indication
57. Will Bring Him as a Burned Offering to His Will
58. Joy Is a "Reflection" of Good Deeds
59. About the Rod and the Serpent
60. A Mitzva that Comes through Transgression....
61. Round About Him It Stormeth Mightily
62. Descends and Incites, Ascends and Complains
63. 1 was Borrowed on, and I Repay
64. From Lo Lishma to Lishma
65. About the Revealed and the Concealed
66. The Giving of the Torah
67. Depart from Evil
68. Man's Connection to the Sefirot
69. First Will Be the Correction of the World
70. With a Mighty Hand and with Fury Poured Out
71. My Soul Shall Weep in Secret
72. Confidence Is the Clothing for the Light
73. After the Tzimtzum
74. World, Year, Soul
75. There Is a Discernment of the Next World,
and There Is a Discernment of This World
76. With All Thy Offerings Thou ShaltOffer Salt ....
77. One Learns from One's Soul
78. The Torah, the Creator,and Israel Are One
79. Atzilut and BYA
80. Concerning Back to Back
81. Concerning Raising MAN
82. The Prayer One Should Always Pray
83. Concerning the Right Vav, the Left Vav
84. What Is "So He Drove the Man Outof the Garden
of Eden Lest He Would Take of the Tree of Life"....
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85. What Is the Fruit of Goodly Trees, in the Work 205
86. And They Built Store-Cities 207
87. Shabbat Shekalim 216
88. All the Work Is Only Where There Are Two Ways 220
89. To Understand the Words of the Holy Zohar 220
90. In The Zohar, Beresheet 221
91. Concerning the Replaceable 221
92. Explaining the Discernment of "Luck" 222
93. Concerning Fins and Scales 223
94. And You Shall Keep Your Souls 224
95. Concerning Removing the Foreskin 225
96. What Is Waste of Barn and Winery, in the Work 226
97. Waste of Barn and Winery 230
98. Spirituality Is Called That Which Will Never Be Lost 232
99. He Did Not Say Wicked or Righteous 233
100. The Written Torah and the Oral Torah 240
101. A Commentary on the Psalm,
"For the Leader Upon Roses" 240
102. And You Shall Take You the Fruit of Goodly Trees 242
103. Whose Heart Maketh Him Willing 244
104. And the Saboteur Was Sitting 245
105. A Wise Disciple Bastard Precedes a High Priest Commoner... 246
106. What Do the Twelve Challahs on Shabbat Imply 249
107. Concerning the Two Angels 250
108. If You Leave Me One Day, I Will Leave You Two 251
109. Two Kinds of Meat 255
110. A Field which the Lord Has Blessed 257
111. Breath, Sound, and Speech 259
112. The Three Angels 260
113. The Eighteen Prayer 269
114. Prayer 272
115. Still, Vegetative, Animate, and Speaking 272
116. Why Did He Say that Mitzvot Do Not Require Intention 274
117. You Labored and Did Not Find, Do Not Believe 274
118. To Understand the Matter of the Knees
which Have Bowed unto Baal 276
119. That Disciple who Learned in Secret 277
120. The Reason for Not Eating Nuts on Rosh Hashanah 278
121. She Is Like Merchant-Ships 279
122. Understanding What Is Written in Shulchan Aruch 281
123. His Divorce and His Hand Come as One 282
124. A Shabbat of Genesis and of the Six Thousand Years 283
125. Who Delights the Shabbat 284
126. A Sage Comes to Town 286
127. The Difference between Kernel, Essence,
and Added Abundance 288
128. Dew Drips from That Galgalta to Zeir Anpin 290
129. Divinity in the Dust 292
130. Tiberias of Our Sages, Good Is Thy Sight 293
131. Who Comes to Be Purified 293
132. In the Sweat of Thy Face Shalt Thou Eat Bread 294
133. The Lights of Shabbat 294
134. Intoxicating Wine 294
135. Clean and Righteous Slay Thou Not 295
136. The Difference between the First Letters and the Last Letters.. 295
137. Zelophehad Was Gathering Wood 296
138. About Fear that Sometimes Comes upon a Person 297
139. The Difference between the Six Days of Action
and the Shabbat 297
140. How I Love Thy Law 298
141. The Holiday of Passover 298
142. The Essence of the War 299
143. Only Good to Israel 299
144. There Is a Certain People 300
145. What Is Will Give Wisdom Specifically to the Wise 301
146. A Commentary on The Zohar 303
147. The Work of Reception and Bestowal 303
148. The Scrutiny of Bitter and Sweet, True and False 304
149. Why We Need to Extend Hochma 304
150. Prune unto the Lord, for He Hath Done Pride 305
151. And Israel Saw the Egyptians 306
152. For a Bribe Doth Blind the Eyes of the Wise 307
153. A Thought Is an Upshot of the Desire 308
154. There Cannot Be an Empty Space in the World 309
155. The Cleanness of the Body 309
156. Lest He Take of the Tree of Life 310
157. I Am Asleep But My Heart Is Awake 311
158. The Reason for Not Eating
at Each Other's Home on Passover 313
159. And It Came To Pass in the Course of Those Many Days 314
160. The Reason for Concealing the Matzot 315
161. The Matter of the Giving of the Torah 315
162. Concerning the Hazak We Say
After Completing the Series 317
163. What the Authors of The Zohar Said 318
164. There Is a Difference between Corporeality
and Spirituality 319
165. An Explanation to Elisha's Request of Elijah 319
166. Two Discernments in Attainment 320
167. The Reason Why It Is Called Shabbat Teshuvah 321
168. The Customs of Israel 322
169. Concerning a Complete Righteous 322
170. Thou Shalt Not Have in Thy Pocket a Large Stone 323
171. Zohar, Amor 324
172. The Matter of Preventions and Delays 326
173. Why Do We Say L'Chaim 327
174. Concealment 328
175. And If the Way Be Too Long for Thee 329
176. When Drinking Brandy After the Havdala 331
177. Atonements 331
178. Three Partners in Man 332
179. Three Lines 332
180. In The Zohar, Amor 335
181. Honor 336
182. Moses and Solomon 337
183. The Discernment of the Messiah 337
184. The Difference between Faith and Mind 337
185. The Uneducated, the Fear of Shabbat Is upon Him 338
186. Make Your Shabbat a Weekday, and Do Not Need People ....339
187. Choosing Labor 339
188. All the Work Is Only Where there Are Two Ways 340
189. The Act Affects the Thought 340
190. Every Act Leaves an Imprint 341
191. The Time of Descent 344
192. The Lots 345
193. One Wall Serves Both 347
194. The Complete Seven 348
195. Rewarded-I Will Hasten It 350
196. A Grip for the Externals 351
197. Book, Author, Story 352
198. Freedom 352
199. To Every Man of Israel 353
200. The Purification of the Masach 353
201. Spirituality and Corporeality 354
202. In the Sweat of Thy Face Shalt Thou Eat Bread
203. Man's Pride shall Bring Him Low
204. The Purpose of the Work
205. Wisdom Crieth Aloud in the Streets
206. Faith and Pleasure
207. Receiving In Order to Bestow
208. Labor
209. Three Conditions in Prayer...
210. A Handsome Flaw in You
211. As Though Standing before a King
212. Embrace of the Right, Embrace of the Left.
213. Acknowledging the Desire
214. Known in the Gates
215. Faith
216. Right and Left
217. If I Am Not for Me, Who Is for Me
218. The Torah and the Creator Are One
219. Devotion
220. Suffering
221. Multiple Authorities
222. The Part Given to the Sitra Achra
to separate It from the Kedusha
223. Clothing, Bag, Lie, Almond
224. Yesod de Nukva and Yesod de Dechura....
225. Raising Oneself
226. Written Torah and Oral Torah
227. The Reward for a Mitzva— a Mitzva
228. Fish Before Meat
229. Haman Pockets
230. The Lord Is High and the Low Will See...
231. The Purity of the Vessels of Reception
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232. Completing the Labor 379
233. Pardon, Forgiveness, and Atonement 380
234. Who Ceases Words of Torah
and Engages in Conversation 382
235. Looking in the Book Again 383
236. Mine Adversaries Taunt Me All the Day 383
237. For Man Shall Not See Me and Live 384
238. Happy Is the Man who Does Not Forget Thee
and the Son of Man who Exerts in Thee 384
239. The Difference between Mochin of Shavuot
and that of Shabbat Minchah 385
240. Inquire Your Inquirers when They Inquire Your Face 386
241. Call Upon Him while He Is Near 388
242. What Is the Matter of Delighting the Poor
on a Good Day, in the Work 390
243. Examining the Shade on the Night of Hoshana Rabbah 391
Appendix One: Further Reading 393
Appendix Two: About Bnei Baruch 401
1. THERE IS NONE ELSE BESIDES HIM
I heard on Parashat Yitro, 1, February 6, 1944
It is written, "there is none else besides Him." This means that
there is no other force in the world that has the ability to do
anything against Him. And what man sees, that there are things
in the world that deny the Higher Household, the reason is that
this is His will.
And it is deemed a correction, called "the left rejects and the
right adducts," meaning that which the left rejects is considered
correction. This means that there are things in the world, which,
to begin with, aim to divert a person from the right way, and by
which he is rejected from Sanctity.
And the benefit from the rejections is that through them a
person receives a need and a complete desire for the Creator to
help him, since he sees that otherwise he is lost. Not only does
he not progress in his work, but he sees that he regresses, that
is, he lacks the strength to observe Torah and Mitzvot even in Lo
Lishma (not for Her Name). That only by genuinely overcoming
all the obstacles, above reason, can he observe the Torah and
Mitzvot. But he does not always have the strength to overcome
above reason; otherwise, he is forced to deviate, God forbid,
from the way of the Creator, even from Lo Lishma.
And he, who always feels that the shattered is greater than
the whole, meaning that there are many more descents than
ascents, and he does not see an end to these states, and he will
forever remain outside of holiness, for he sees that it is difficult
for him to observe even as little as a jot, unless by overcoming
above reason. But he is not always able to overcome. And what
shall be the end?
Then he comes to the decision that no one can help him
but the Creator Himself. This causes him to make a heartfelt
demand that the Creator will open his eyes and heart, and
15
16 <^>ha.ma.tl
truly bring him nearer to eternal adhesion with God. It thus
follows, that all the rejections he had experienced had come
from the Creator.
This means that it was not because he was at fault, that he
did not have the ability to overcome. Rather, for those people
who truly want to draw near the Creator, and so they will not
settle for little, meaning remain as senseless children, he is
therefore given help from Above, so he will not be able to say
that thank God, I have Torah and Mitzvot and good deeds, and
what else do I need?
And only if that person has a true desire will he receive help
from Above. And he is constantly shown how he is at fault in his
present state. Namely, he is sent thoughts and views, which are
against the work. This is in order for him to see that he is not
one with the Lord. And as much as he overcomes, he always sees
how he is farther from holiness than others, who feel that they
are one with the Creator.
But he, on the other hand, always has complaints and
demands, and he cannot justify the Creator's behavior, and how
He behaves toward him. This pains him. Why is he not one
with the Creator? Finally, he comes to feel that he has no part in
holiness whatsoever.
Although he occasionally receives awakening from Above,
which momentarily revives him, but soon after he falls into the
place of baseness. However, this is what causes him to come to
realize that only God can help and really bring him closer.
A man must always try and cleave to the Creator; namely,
that all his thoughts will be about Him. That is to say, that even
if he is in the worst state, from which there cannot be a greater
decline, he should not leave His domain, namely, that there is
another authority which prevents him from entering holiness,
and which can bring benefit or harm.
<=Rc£h <yJuuL <=/f-J&»g (IBaaitcHcuSuCam) 1 7
That is, he must not think that there is the force of the Sitra
Achra (Other Side), which does not allow a person to do good
deeds and follow God's ways. Rather, all is done by the Creator.
The Baal Shem Tov said that he who says that there is
another force in the world, namely Klipot (shells), that person is
in a state of "serving other gods." It is not necessarily the thought
of heresy that is the transgression, but if he thinks that there is
another authority and force apart from the Creator, by that he
is committing a sin.
Furthermore, he who says that man has his own authority,
that is, he says that yesterday he himself did not want to follow
God's ways, that too is considered committing the sin of heresy.
Meaning that he does not believe that only the Creator is the
leader of the world.
But when he has committed a sin, he must certainly
regret it and be sorry for having committed it. But here too
we should place the pain and sorrow in the right order: where
does he place the cause of the sin, for that is the point that
should be regretted.
Then, one should be remorseful and say: "I committed that
sin because the Creator hurled me down from holiness to a
place of filth, to the lavatory, the place of filth." That is to say
that the Creator gave him a desire and craving to amuse himself
and breath air in a place of stench.
(And you might say that it is written in books, that sometimes
one comes incarnated as a pig. We should interpret that, as he
says, one receives a desire and craving to take liveliness from
things he had already determined were litter, but now he wants
to receive nourishment from them).
Also, when one feels that now he is in a state of ascent, and
feels some good flavor in the work, he must not say: "Now I am
in a state that I understand that it is worthwhile to worship the
18 <^>ha.ma.tl
Creator." Rather he should know that now he was favored by
the Creator, hence the Creator brought him closer, and for this
reason he now feels good flavor in the work. And he should be
careful never to leave the domain of Sanctity, and say that there
is another who operates besides the Creator.
(But this means that the matter of being favored by the
Creator, or the opposite, does not depend on the person
himself, but only on the Creator. And man, with his external
mind, cannot comprehend why now the Lord has favored him
and afterwards did not.)
Likewise, when he regrets that the Creator does not
draw him near, he should also be careful that it would not
be concerning himself, meaning that he is remote from the
Creator. This is because thus he becomes a receiver for his own
benefit, and one who receives is separated. Rather, he should
regret the exile of the Shechina (Divinity), meaning that he is
causing the sorrow of Divinity.
One should imagine that it is as though a small organ of
the person is sore. The pain is nonetheless felt primarily in the
mind and in the heart. The heart and the mind, which are the
whole of man. And certainly, the sensation of a single organ
cannot resemble the sensation of a person's full stature, where
most of the pain is felt.
Likewise is the pain that a person feels when he is remote
from the Creator. Since man is but a single organ of the Holy
Shechina, for the Holy Shechina is the common soul of Israel,
hence, the sensation of a single organ does not resemble the
sensation of the pain in general. That is to say that there is
sorrow in the Shechina when the organs are detached from her,
and she cannot nurture her organs.
(And we should say that this is what our sages said: "When
a man regrets, what does Shechina say? 'It is lighter than my
<=R<£h <yzkuL <^-<£U9 (Saa£c^cuSu£am) 1 9
head.'"). By not relating the sorrow of remoteness to oneself, one
is spared falling into the trap of the desire to receive for oneself,
which is considered separation from holiness.
The same applies when one feels some closeness to holiness,
when he feels joy at having been favored by the Creator. Then,
too, one must say that one's joy is primarily because now there
is joy Above, within the Holy Shechina, at being able to bring her
private organ near her, and that she did not have to send her
private organ away.
And one derives joy from being rewarded with pleasing the
Shechina. This is in accord with the above calculation that when
there is joy for the part, it is only a part of the joy of the whole.
Through these calculations he loses his individuality and avoids
being trapped by the Sitra Achra, which is the will to receive for
his own benefit.
Although, the will to receive is necessary, since this is the
whole of man, since anything that exists in a person apart
from the will to receive does not belong to the creature, but is
attributed to the Creator, but the will to receive pleasure should
be corrected to being in order to bestow.
That is to say, the pleasure and joy, which the will to receive
takes, should be with the intention that there is contentment
Above when the creatures feel pleasure, for this was the purpose
of creation— to benefit His creations. And this is called the joy of
the Shechina Above.
For this reason, one must seek advice as to how he can
bring contentment Above. And certainly, if he receives pleasure,
contentment shall be felt Above. Therefore, he yearns to always
be in the King's palace, and to have the ability to play with the
King's treasures. And that will certainly cause contentment
Above. It follows that his entire longing should be only for the
sake of the Creator.
20 c~bha.ma.tl
2. DIVINITY IN EXILE
I heard in 1942
The Holy Zohar says: "He is Shochen (Dweller), and She is Shechina
(Divinity)." We should interpret its words: It is known with regard
to the Upper Light, that they say that there is no change, as it is
written, "I the Lord change not." All the names and appellations
are only with respect to the Kelim (vessels), which is the will to
receive included in Malchut— the root of creation. From there it
hangs down to this world, to the creatures.
All these discernments, beginning with Malchut, being
the root of the creation of the worlds, through the creatures,
is named Shechina. The general Tikkun (correction) is that the
Upper Light will shine in them in utter completeness.
The Light that shines in the Kelim is named Shochen, and
the Kelim are generally named, Shechina. In other words, the
Light dwells inside the Shechina. This means that the Light
is called Shochen because it dwells within the Kelim, that is, the
whole of the Kelim are named Shechina.
Before the Light shines in them in utter completeness, we name
that time, "A Time of Corrections." This means that we make
corrections so that the Light will shine in them in completeness.
Until then, that state is called "Divinity in Exile."
It means that there is still no perfection in the Upper
Worlds. Below, in this world, there should be a state where the
Upper Light is within the will to receive. This Tikkun is deemed
receiving in order to bestow.
Meanwhile, the will to receive is filled with ignoble and
foolish things that do not make a place where the glory of
Heaven can be revealed. This means that where the heart should
be a Tabernacle for the Light of God, the heart becomes a place
«=/?o£& <yJuuL <z/f-±f>.Ug CBaa£ ^HcuSu[am) 2 1
of waste and filth. In other words, ignobility captures the whole
of the heart.
This is called "Divinity in the dust." It means that it is
lowered to the ground, and each and every one loathes matters
of Sanctity, and there is no desire whatsoever to raise it from the
dust. Instead, they choose ignoble things, and this brings on the
sorrow of the Shechina, when one does not make a place in the
heart that will become a Tabernacle for the Light of God.
3. THE MATTER OF SPIRITUAL ATTAINMENT
I heard
We discern many degrees and discernments in the worlds. We
must know that everything that relates to discernments and
degrees speaks of the attainment of the souls with regard to what
they receive from the worlds. This adheres to the rule, "What
we do not attain we do not know by name." This is so because
the word "name" indicates attainment, like a person who names
some object after having attained something about it according
to one's attainment.
Hence, reality in general is divided into three discernments,
with respect to spiritual attainment:
1. Atzmuto (His Essence)
2. Em Sof (Infinity)
3. The Souls
1) We do not speak of Atzmuto at all. This is because the
root and the place of the creatures begin in the thought of
creation, where they are incorporated, as it is written, "The end
of an act is in the preliminary thought."
22 £^>na.ma.ti
2) Em Sof pertains to the Thought of Creation, which is
"His desire to do good to His creations." This is considered Ein
Sof, and it is the connection existing between At^muto and the
souls. We perceive this connection in the form of "desire to
delight the creatures."
Ein Sof is the beginning. It is called "a Light without a Kli
(vessel)," yet there is the root of the creatures, meaning the
connection between the Creator and the creatures, called "His
desire to do good to His creations." This desire begins in the
world of Ein Sof and extends through the world of Assiya.
3) The Souls, which are the receivers of the good that He
wishes to do.
He is called Ein Sof because this is the connection between
Atzmuto and the souls, which we perceive as "His desire to do
good to His creations." We have no utterance except for that
connection of desire to enjoy and this is the beginning of the
engagement, and it is called "Light without a Kli.'"
Yet, there begins the root of the creatures, meaning the
connection between the Creator and the creatures, called "His
desire to do good to His creations." This desire begins in the
world of Ein Sof and extends through the world of Assiya.
All the worlds are in themselves considered Light without a
Kli, where there is no utterance. They are discerned as Atzmuto,
and there is no attainment in them.
Do not wonder that we discern many discernments there.
This is because these discernments are there in potential.
Afterwards, when the souls come, these discernments will
appear in the souls that receive the Upper Lights according
to what they have corrected and arranged. Thus, the souls
will be able to receive them, each according to its ability and
qualification. And then these discernments appear in actual
fact. However, while the souls do not attain the Upper Light
they, in themselves, are considered Atzmuto.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 2 3
With respect to the souls that receive from the worlds, the
worlds are considered Ein Sof. This is because this connection
between the worlds and the souls, meaning what the worlds give
to the souls, extends from the Thought of Creation, which is a
correlation between the souls and Atzmuto.
This connection is called Ein Sof. When we pray to the
Creator and ask of Him to help us and to give us what we want,
we relate to the discernment of Ein So/. There is the root of the
creatures, which wants to impart them delight and pleasure,
called "His desire to do good to His creations."
The prayer is to the Creator who created us, and His Name
is "His desire to do good to His creations." He is called Ein Sof
because this speaks of prior to the restriction. And even after the
restriction, no change occurs in Him as there is no change in the
Light and He always remains with this name.
The proliferation of the names is only with respect to the
receivers. Hence, the first name that appeared, that is, the
root for the creatures, is called Ein Sof. And this name remains
unchanged. All the restrictions and the changes are made only
with regard to the receivers, and He always shines in the first
name, "His desire to do good to His creations," endlessly.
This is why we pray to the Creator, called Ein Sof, who
shines without restriction or end. The end, which appears
subsequently, is corrections for the receivers so that they may
receive His Light.
The Upper Light is made of two discernments: attaining and
attained. Everything we say regarding the Upper Light concerns
only how the attaining is impressed by the attained. However,
in themselves, meaning only the attaining, or only the attained,
they are not called Ein Sof. Rather, the attained is called Atzmuto
and the attaining is called "souls," being a new discernment,
which is a part of the whole. It is new in the sense that the will
24 ^>ha.ma.tL
to receive is imprinted in it. And in that sense, creation is called
"existence from absence."
For themselves, all the worlds are regarded as simple unity
and there is no change in Godliness. This is the meaning of
"I the Lord do not change." There are no Sefirot and Behinot
(discernments) in Godliness.
Even the most subtle appellations do not refer to the Light
itself, as this is a discernment of At^muto where there is no
attainment. Rather, all the Sefirot and the discernments speak
only of what a person attains in them. This is because the
Creator wanted us to attain and understand the abundance as
"His desire to do good to His creations."
In order for us to attain what He had wanted us to attain
and understand as "His desire to do good to His creations,"
He created and imparted us with these senses, and these senses
attain their impressions of the Upper Light.
Accordingly, we have been given many discernments, since
the general sense is called "the will to receive," and is divided
into many details, according to the measure that the receivers are
able to receive. Thus, we find many divisions and details, called
ascents and descents, expansion and departure etc.
Since the will to receive is called "creature" and a "new
discernment," the utterance begins precisely from the place
where the will to receive begins to receive impressions.
The speech is discernments, parts of impressions. For here
there is already a correlation between the Light and the will
to receive.
This is called "Light and Kli." However, there is no utterance
in the Light without a Kli, since a Light that is not attained
by the receiver is considered Atzmuto, where the utterance is
forbidden since it is unattainable, and how can we name what
we do not attain?
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 2 5
From this we learn that when we pray for the Creator to
send us salvation, cure, and so on, there are two things we should
distinguish: 1 - The Creator; 2 - That which extends from Him.
In the first discernment, considered Atzmuto, the utterance
is forbidden, as we have said above. In the second discernment,
that which extends from Him, which is considered the Light that
expands into our Kelim, meaning into our will to receive, that is
what we call Ein So/. This is the connection of the Creator with
the creatures, being "His desire to do good to His creations."
The will to receive is regarded as the expanding Light that finally
reaches the will to receive.
When the will to receive receives the expanding Light, the
expanding Light is then called Ein So/. It comes to the receivers
through many covers so that the lower one will be able to
receive them.
It turns out that all the discernments and the changes are
made specifically in the receiver, with relation to how the receiver
is impressed by them. However, we must discern the matter we
are speaking of. When we speak of discernments in the worlds,
these are potential discernments. And when the receiver attains
these discernments, they are called "actual."
Spiritual attainment is when the attaining and the attained
come together, as without an attaining there is no form to the
attained, since there is no one to obtain the form of the attained.
Hence, this discernment is considered Atzmuto, where there is
no room for any utterance. Therefore, how can we say that the
attained has its own form?
We can only speak from where our senses are impressed by the
expanding Light, which is "His desire to do good to His creations,"
which comes into the hands of the receivers in actual fact.
Similarly, when we examine a table our sense of touch feels
it as something hard. We also discern its length and width, all
according to our senses. However, that does not necessitate that
26 <^>ha.ma.tl
the table will appear so to one who has other senses. For example,
in the eyes of an angel, when it examines the table, it will see it
according to its senses. Hence, we cannot determine any form
with regard to an angel, since we do not know its senses.
Thus, since we have no attainment in the Creator, we cannot
say which form the worlds have from His perspective. We only
attain the worlds according to our senses and sensations, as it
was His will for us to attain Him so.
This is the meaning of "There is no change in the Light."
Rather, all the changes are in the Kelim, meaning in our senses.
We measure everything according to our imagination. From
this it follows that if many people examine one spiritual thing,
each will attain according to his imagination and senses, thereby
seeing a different form.
In addition, the form itself will change in a person according
to his ups and downs, as we have said above that the Light is
Simple Light and all the changes are only in the receivers.
May we be granted with His Light and follow in the ways
of the Creator and serve Him not in order to be rewarded, but
to give contentment to the Creator and raise Divinity from the
dust. May we be granted adhesion with the Creator and the
revelation of His Godliness to His creatures.
4. WHAT IS THE REASON FOR THE HEAVINESS ONE
FEELS WHEN ANNULLING BEFORE THE CREATOR
IN THE WORK?
I heard on Shevat 12, February 6, 1944
We must know the reason for the heaviness felt when one wishes
to work in annulling one's "self before the Creator, and to not
care for one's own interest. One comes to a state as if the entire
<=R<£h <yzkuL <^-<£U9 (Saa£c^cuSu£am) 2 7
world stands still, and he alone is now seemingly absent from this
world, and leaves his family and friends for the sake of annulling
before the Creator.
There is but a simple reason for this, called "lack of faith."
It means that one does not see before whom one nullifies,
meaning he does not feel the existence of the Creator. This
causes him heaviness.
However, when one begins to feel the existence of the Creator,
one's soul immediately yearns to be annulled and connected to
the root, to be contained in it like a candle in a torch, without
any mind and reason. However, this comes to one naturally, as a
candle is annulled before a torch.
It therefore follows that the essence of one's work is only to
come to the sensation of the existence of the Creator, meaning
to feel the existence of the Creator, that "the whole earth is full
of His glory." This will be one's entire work, meaning all the
vigor that he puts into the work will be only to achieve that, and
not for any other things.
One should not be misled into having to acquire anything.
Rather, there is only one thing a person needs, namely faith in
the Creator. He should not think of anything, meaning that the
only reward that he wants for his work should be to be rewarded
with faith in the Creator.
We must know that there is no difference between a small
illumination and a great one, which a person attains. This is
because there are no changes in the Light. Rather, all the changes
are in the vessels that receive the abundance, as it is written, "I
the Lord change not." Hence, if one can magnify one's vessels,
to that extent he magnifies the luminescence.
Yet, the question is, with what can one magnify one's
vessels? The answer is, in the extent to which he praises and
gives thanks to the Creator for having brought one closer to
^ihctmcitL
Him, so one would feel Him a little and think of the importance
of the thing, meaning that he was awarded some connection
with the Creator.
As is the measure of the importance that one pictures for
oneself, so the measure of the luminescence grows in him. One
must know that he will never come to know the true measure of
the importance of the connection between man and the Creator
because one cannot assess its true value. Instead, as much as one
appreciates it, so he attains its merit and importance. There is a
power in that, since thus one can be permanently imparted this
luminescence.
5. LISHMA IS AN AWAKENING FROM ABOVE,
AND WHY DO WE NEED
AN AWAKENING FROM BELOW?
I heard in 1945
In order to attain Lishma, it is not in one's hands to understand,
as it is not for the human mind to grasp how such a thing can be
in the world. This is because one is only permitted to grasp, that
if one engages in Torah and Mitzvot, he will attain something.
There must be self-gratification there; otherwise, one is unable
to do anything.
Instead, this is an illumination that comes from Above, and
only one who tastes it can know and understand. It is written
about that, "Taste and see that the Lord is good."
Thus, we must understand why one should seek advice
and counsels regarding how to achieve Lishma. After all, no
counsels will help him, and if God does not give him the other
nature, called "the Will to Bestow," no labor will help one to
attain the matter of Lishma.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 2 9
The answer is, as our sages said (Avot, 2:21), "It is not for you
to complete the work, and you are not free to idle away from it."
This means that one must give the awakening from below, since
this is discerned as a prayer.
A prayer is considered a deficiency, and without deficiency
there is no fulfillment. Hence, when one has a need for Lishma,
the fulfillment comes from Above, and the answer to the
prayer comes from Above, meaning one receives fulfillment
for one's need. It follows, that one's work is needed to receive
the Lishma from the Creator only in the form of a lack and a
Kli (Vessel). Yet, one can never attain the fulfillment alone; it
is rather a gift from God.
However, the prayer must be a whole prayer, that is, from
the bottom of the heart. It means that one knows one hundred
percent that there is no one in the world who can help him but
the Creator Himself.
Yet, how does one know that, that there is no one to help
him but the Creator Himself? One can acquire that awareness
precisely if he has exerted all the powers at his disposal and it
did not help him. Thus, one must do every possible thing in the
world to attain "for the Creator." Then one can pray from the
bottom of one's heart, and then the Creator hears his prayer.
However, one must know, when exerting to attain the
Lishma, to take upon himself to want to work entirely to
bestow, completely, meaning only to bestow and to not receive
anything. Only then does one begin to see that the organs do
not agree to this idea.
From that one can come to clear awareness that he has no
other counsel but to pour out his complaint before the Lord
to help him so that the body will agree to enslave itself to the
Creator unconditionally, as one sees that he cannot persuade his
body to annul his self entirely. It turns out that precisely when
30 <^>ha.ma.tl
one sees that there is no reason to hope that his body will agree
to work for the Creator by itself, one's prayer can be from the
bottom of the heart, and then his prayer is accepted.
We must know that by attaining Lishma, one puts the evil
inclination to death. The evil inclination is the will to receive,
and acquiring the will to bestow cancels the will to receive from
being able to do anything. This is considered putting it to death.
Since it has been removed from its office, and it has nothing
more to do since it is no longer in use, when it is revoked from
its function, this is considered putting it to death.
When one contemplates "What profit hath man of all his
labor wherein he labors under the sun," one sees that it is not so
difficult to enslave oneself to His Name, for two reasons:
1. Anyhow, meaning, whether willingly or unwillingly,
one must exert in this world, and what has one left of
all the efforts he has made?
2. However, if one works Lishma, one receives pleasure
during the work itself too.
According to the proverb of the Sayer of Dubna, who spoke
about the verse, "thou hast not called upon Me, O Jacob, neither
hast thou wearied thyself about Me, O Israel." He said that it is
like some rich man who departed the train and had a small bag.
He placed it where all the merchants place their baggage and
the porters take the packages and bring them to the hotel where
the merchants stay. The porter had thought that the merchant
would certainly have taken a small bag by himself and there is no
need for a porter for that, so he took a big package.
The merchant wanted to pay him a small fee, as he usually
pays, but the porter did not want to take it. He said: "I put in the
depositary of the hotel a big bag; it exhausted me and I barely
carried your bag, and you want to pay me so little for it?"
«=/?o£& <yJuuL c# s&Cag (SWJ/o^uU) 3 1
The lesson is that when one comes and says that he has
exerted extensively in keeping Torah and Mitzvot, the Creator
tells him, "thou hast not called upon Me, O Jacob." In other
words, it is not my baggage that you took, but this bag belongs to
someone else. Since you say that you had much effort in Torah
and Mitzvot, you must have had a different landlord for whom
you were working; so go to him and he will pay you.
This is the meaning of, "neither hast thou wearied thyself
about Me, O Israel." This means that he who works for the Creator
has no labor, but on the contrary, pleasure and elated spirit.
However, one who works for other purposes cannot come to
the Creator with complaints that the Creator does not give him
vitality in the work, since he did not work for the Creator, for the
Lord to pay for his work. Instead, one can complain to those people
that he had worked for to administer him pleasure and vitality.
And since there are many purposes in Lo Lishma, one
should demand of the goal for which he had worked to give
him the reward, namely pleasure and vitality. It is said about
them, "They that make them shall be like unto them; yea, every
one that trusts in them."
However, according to that, it is perplexing. After all, we
see that even when one takes upon oneself the burden of the
Kingdom of Heaven without any other intention, he still does
not feel any liveliness, to say that this liveliness compels him
to take upon himself the burden of the Kingdom of Heaven.
And the reason one does take upon oneself that burden is only
because of faith above reason.
In other words, one does it by way of coercive overcoming,
unwillingly. Thus, we might ask: Why does one feel exertion in
this work, with the body constantly seeking for a time when it
can be rid of this work, as one does not feel any liveliness in the
work? According to the above, when one works in humbleness,
32 <^>ha.ma.tl
and has only the purpose of working in order to bestow, why
does the Creator not impart him taste and vitality in the work?
The answer is that we must know that this matter is a great
correction. Were it not for that, meaning if Light and liveliness
had illuminated instantaneously when one began to take upon
himself the burden of the Kingdom of Heaven, one would have
had liveliness in the work. In other words, the will to receive,
too, would have consented to this work.
In that state he would certainly agree because he wants to
satiate his desire, meaning he would work for its own benefit.
Had that been the case, it would never have been possible to
achieve Lishma.
This is so because one would be compelled to work for
one's own benefit, as one would feel greater pleasure in the
work of God than in corporeal desires. Thus, one would have
to remain in Lo Lishma, since thus he would have had satisfac-
tion in the work. Where there is satisfaction, one cannot do
anything, as without profit, one cannot work. It follows that if
one received satisfaction in this work of Lo Lishma, one would
have to remain in that state.
This would be similar to what people say, that when there
are people chasing a thief to catch him, the thief, too, runs
and yells, "Catch the thief." Then, it is impossible to recognize
who is the real thief so as to catch him and take the theft out
of his hand.
However, when the thief, meaning the will to receive, does
not feel any flavor and liveliness in the work of accepting the
burden of the Kingdom of Heaven, if in that state one works with
faith above reason, coercively, and the body becomes accustomed
to this work against the desire of one's will to receive, then one
has the means by which to come to a work that will be with the
purpose of bringing contentment to one's Maker.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 3 3
This is so because the primary requirement from a person
is to come to Dvekut (Adhesion) with the Creator through one's
work, which is discerned as equivalence of form, where all of
one's deeds are in order to bestow.
It is as the verse says, "Then shalt thou delight thyself in the
Lord." The meaning of "Then" is that first, in the beginning
of one's work, he did not have pleasure. Instead, one's work
was coercive.
However, afterwards, when one has already accustomed
oneself to work in order to bestow, and not examine oneself— if
he is feeling a good taste in the work— but believes that he is
working to bring contentment to his Maker through his work,
one should believe that the Creator accepts the labor of the
lower ones regardless of how and how much is the form of their
work. In everything, the Creator examines the intention, and
that brings contentment to the Creator. Then one is imparted,
"Then shalt thou delight thyself in the Lord."
Even during the work of God he will feel delight and
pleasure, as now one really does work for the Creator because
the effort he made during the coercive work qualifies one to be
able to work for the Creator in earnest. You find that, then too,
the pleasure that one receives relates to the Creator, meaning
specifically for the Creator.
6. WHAT IS SUPPORT IN THE TORAH
IN THE WORK
I heard in 1944
When one studies Torah and wants all his actions to be in order
to bestow, one needs to try to always have support in the Torah.
Support is considered nourishment, which is love, fear, elation,
34 £^>na.ma.ti
and freshness and so on. And one should extract all that from the
Torah. In other words, the Torah should give one these results.
However, when one studies Torah and does not have these
results, it is not considered Torah. This is because Torah refers to
the Light clothed in the Torah, meaning, as our sages said, "I have
created the evil inclination, I have created the Torah as a spice."
This refers to the Light in it, since the Light in it reforms it.
We should also know that the Torah is divided into two
discernments: 1-Torah, 2-Mitzva. In fact, it is impossible to
understand these two discernments before one is awarded
walking in the path of God by way of "The counsel of the Lord
is with them that fear Him." This is so because when one is in a
state of preparation to enter the Lord's Palace, it is impossible to
understand the Path of Truth.
However, it is possible to give an example that even a person
in the preparation period may somewhat understand. It is as our
sages said (Sutah 21): "Rabbi Yosef said, 'A Mitzva protects and
saves while practiced, etc.. The Torah protects and saves both
when practiced and when not practiced.'"
The thing is that "when practiced" refers to when one has
some Light. One can use this Light that he had obtained only
while the Light is still with him, as now he is in gladness because
of the Light that shines for him. This is discerned as a Mitzva,
meaning that he has not yet been rewarded with the Torah, but
elicits a life of Kedusha (Sanctity) only from the Light.
This is not so with the Torah: when one attains some way in
the work, one can use the way that one has attained even when
one is not practicing it, that is, even while one does not have the
Light. This is because only the luminescence has departed from
him, whereas one can use the way that one attained in the work
even when the luminescence leaves him.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 3 5
Still, one must also know that while practiced, a Mitzva is
greater than the Torah when not practiced. When practiced
means that now one receives the Light; this is called "practiced,"
when one receives the Light in it.
Hence, while one has the Light, a Mitzva is more important
than the Torah when one has no Light, meaning when there
is no liveliness of the Torah. On the one hand, the Torah is
important because one can use the way one has acquired in the
Torah. On the other hand, it is without vitality, called "Light."
In a time of Mitzva one does receive vitality, called "Light."
Therefore, in this respect, a Mitzva is more important.
Thus, when one is without sustenance, one is considered
"evil." This is because now one cannot say that the Creator leads
the world in a conduct of "Good that Doeth Good." This is
called that he is called "evil," since he condemns his Maker, as
now he feels that he has no vitality, and has nothing to be glad
about so that he may say that now he offers gratitude to the
Creator for giving him delight and pleasure.
One cannot say that he believes that the Creator leads His
Providence with others benevolently, since we understand the
path of Torah as a sensation in the organs. If one does not feel
the delight and pleasure, what does it give him that another
person has delight and pleasure?
If one had really believed that Providence is revealed as
benevolence to his friend, that belief should have brought
one delight and pleasure from believing that the Creator leads
the world in a guidance of delight and pleasure. If it does not
bring one liveliness and joy, what is the benefit in saying that
the Creator does watch over one's friend with a guidance of
benevolence?
The most important is what one feels in one's own body—
whether one feels good or bad. One enjoys one's friend's
36 <^>ha.ma.tl
pleasure only if he enjoys his friend's benefit. In other words,
we learn that with the sensation of the body, the reasons aren't
important. It is only important if one feels good.
In that state one says that the Creator is "Good that Doeth
Good." If one feels bad, one cannot say that the Creator behaves
with him in a benevolent way. Thus, precisely if one enjoys one's
friend's happiness, and receives high spirits from that, and feels
gladness because his friend feels good, then he can say that the
Creator is a good leader.
If one has no joy, he feels bad. Thus, how can he say that
the Creator is benevolent? Therefore, a state where one has no
liveliness and gladness is already a state where he has no love
for the Creator and ability to justify his Maker and be happy, as
is appropriate with one who is granted with serving a great and
important king.
We must know that the Upper Light is in a state of complete
rest. And any expansion of the Holy Names occurs by the lower
ones. In other words, all the names that the Upper Light has,
come from the attainment of the lower ones. This means that
the Upper Light is named according to their attainments. Put
differently, one names the Upper Light according to the way in
which one attains it, meaning according to one's sensation.
If one does not feel that the Creator gives him anything, what
name can he give the Creator if he does not receive anything from
Him? Rather, when one believes in the Creator, every single state
that one feels, he says that it comes from the Creator. In that
state one names the Creator according to one's feeling.
If one feels happy in the state he is in, he says that the Creator
is called "Benevolent," since that is what he feels, that he receives
good from Him. In that state one is called Tzadik (Righteous),
since he Matzdik (justifies) his Maker (who is the Creator).
<=RMl <lfJLida <=/f-Jlag (BaaleM-aSvlam) 3 7
If one feels bad in the state he is in, one cannot say that the
Creator sends him good. Therefore, in that state one is called
Rasha (Evil), since he Marshia (Condemns) his Maker.
However, there is no such thing as in-between, when one
says that he feels both good and bad in his state. Instead, either
one is happy, or one is unhappy.
Our sages wrote (Berachot 61): "The world was not created
etc. but either for the complete evil, or for the complete
righteous." This is because there is no such reality where one
feels good and bad together.
When our sages say that there is in-between, it is that with
the creatures, who have a discernment of time, you can say in-
between, in two times, one after the other, as we learn that there
is a matter of ascents and descents. These are two times: once he
is evil, and once he is righteous. But in a single moment, that one
should feel good and bad simultaneously, this does not exist.
It follows that when they said that Torah is more important
than a Mitzva, it is precisely at a time when it is not practiced,
meaning when one has no vitality. Then the Torah is more
important than a Mitzva, which has no vitality.
This is so because one cannot receive anything from a Mitzva,
which has no vitality. But with the Torah, one still has a way in
the work from what he had received while he was practicing the
Torah. Although the vitality has departed, the way remains in
him, and he can use it. There is a time when a Mitzva is more
important than Torah, meaning when there is vitality in the
Mitzva and no vitality in the Torah.
Thus, when not practiced, meaning when one has no
vitality and gladness in the work, one has no other counsel but
prayer. However, during the prayer one must know that he is
evil because he does not feel the delight and pleasure in the
^ihamcitL
world, although he makes calculations that he can believe that
the Creator gives only good.
Despite that, not all of one's thoughts, which one has, are
true in the way of the work. In the work, if the thought leads to
action, meaning a sensation in the organs, so that the organs feel
that the Creator is benevolent, the organs should receive vitality
and gladness from it. If one has no vitality, what good are all the
calculations if now the organs do not love the Creator because
He imparts them abundance?
Thus, one should know that if one has no vitality and gladness
in the work, it is a sign that he is evil, because he is unhappy. All
the calculations are untrue if they do not yield an act, meaning
to a sensation in the organs that one loves the Creator because
He imparts delight and pleasure to the creatures.
7. WHAT IS HABIT BECOMES A SECOND NATURE
IN THE WORK
I heard in 1943
Through accustoming oneself to some thing, that thing becomes
second nature for that person. Hence, there is nothing that one
cannot feel its reality. This means that although one has no
sensation of the thing, he still comes to feel it by accustoming
to that thing.
We must know that there is a difference between the Creator
and the creatures regarding sensations. For the creatures there
is the feeler and the felt, the attaining and the attained. This
means that we have a feeler who is connected to some reality.
However, a reality without a feeler is only the Creator Himself.
In Him, "there is no thought and perception whatsoever." This
is not so with a person; his whole existence is only through the
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 3 9
sensation of reality. Even the validity of reality is evaluated as
valid only with regard to the one who senses the reality.
In other words, what the feeler tastes is what he considers
truth. If one tastes a bitter taste in reality, meaning he feels bad in
the situation he is in, and suffers because of that state, that person
is considered wicked in the work. This is because he condemns
the Creator, since He is called "Benevolent," because He only
bestows goodness to the world. Yet, with respect to that person's
sensation, the person feels that he has received the opposite from
the Creator, meaning the situation he is in is bad.
We should therefore understand what our sages wrote
(Berachot 61), "The world was not created but either for complete
wicked, or for complete righteous." It means the following:
Either one tastes and feels a good taste in the world and then one
justifies the Creator and says that God gives only goodness to the
world, or if one feels and tastes a bitter taste in the world then
one is wicked. This is so because one condemns the Creator.
It turns out that everything is measured according to one's
sensation. However, all these sensations have no relation to the
Creator, as it says in the "Poem of Unification," "As she, so you
will always be, shortage and surplus in you will not be." Hence,
all the worlds and all the changes are only with respect to the
receivers, as one attains them.
8. WHAT IS THE DIFFERENCE BETWEEN A SHADE
OF KEDUSHA AND A SHADE OF SITRA ACHRA
I heard on Tamuz, July 1944
It is written (Song of Songs, 2), "Until the day breathes, and
the shadows flee away." We must understand what are shadows
in the work and what are two shadows. The thing is that when
one does not feel His Providence, that He leads the world in a
40 £^>na.ma.ti
manner of "Good that doeth good," it is regarded as a shadow
that hides the sun.
In other words, as the corporeal shadow that hides the sun
does not change the sun in any way, and the sun shines in its
fullest power, so one who does not feel the existence of His
Providence does not induce any change Above. Rather, there is
no change Above, as it is written, "I the Lord do not change."
Instead, all the changes are in the receivers. We must observe
two discernments in this shade, meaning in this concealment:
1. When one still has the ability to overcome the
darkness and the concealments that one feels, justify
the Creator, and pray to the Creator, that the Creator
will open his eyes to see that all the concealments that
one feels come from the Creator, meaning that the
Creator does all that to a person so that one may find
one's prayer and yearn to cleave unto Him.
This is so because only through the suffering that
one receives from Him, wishing to break free from
the trouble and flee from the torments, then one
does everything he can. Hence, when receiving the
concealments and the affliction, one is certain to make
the known cure, to do much praying that the Creator
will help him and deliver him from the state he is in.
In that state, one still believes in His Providence.
2. When one comes to a state where he can no longer
prevail and say that all the suffering and pains one
feels are because the Creator had sent them to him so
as to have a reason to ascend in degree, one comes to
a state of heresy. This is because one cannot believe in
His Providence, and naturally, one cannot pray.
«=/?o£& <yJuuL <z/f-±f>.Ug CBaa£ ^HcuSu[am) 4 1
It follows that there are two kinds of shadows, and this is
the meaning of, "and the shadows flee away," meaning that the
shadows will flee from the world.
The shade of Klipa (Shell) is called "Another god is sterile
and does not bear fruit." In Kedusha (Sanctity), however, it
is called, "Under its shadow I delighted to sit, and its fruit
was sweet to my palate." In other words, one says that all the
concealments and the afflictions one feels are because the
Creator has sent him these situations so that one would have a
place to work above reason.
When one has the strength to say that, that is, that the
Creator causes him all that, it is to one's benefit. This means
that through that one can come to work in order to bestow
and not for oneself. At that time one comes to realize, meaning
believes that the Creator enjoys specifically this work, which is
built entirely on above reason.
It follows that one does not pray to the Creator that the
shadows will flee from the world. Rather, one says, "I see that the
Creator wants me to serve Him in this manner, entirely above
reason." Thus, in everything that one does, one says, "Of course
the Creator enjoys this work, so why should I care if I work in a
state of concealment of the face?"
Because one wants to work in order to bestow, meaning that
the Creator will enjoy, he has no abasement from this work,
meaning a sensation that he is in a state of concealment of the
Face, that the Creator does not enjoy this work. Instead, one
agrees to the leadership of the Creator, meaning however the
Creator wants one to feel the existence of the Creator during
the work, one agrees wholeheartedly. This is so because one does
not consider what can please him, but considers what can please
the Creator. Thus, this shade brings him life.
42 £^>na.ma.ti
This is called, "Under its shadow I delighted," meaning
one covets such a state where one can make some overcoming
above reason. Thus, if one does not exert in a state of
concealment, when there is still room to pray that the Creator
will bring him closer, and he is negligent in that, hence one
is sent a second concealment in which one cannot even pray.
This is because of the sin of not exerting with all one's might
to pray to the Creator. For this reason one comes to a state of
such lowliness.
However, after one comes to that state, one is then pitied
from Above, and again one is given an awakening from Above.
The same order begins anew until finally one strengthens in
prayer, and the Creator hears his prayer, and brings one near,
and reforms it.
9. WHAT ARE THREE THINGS THAT BROADEN
ONE'S MIND IN THE WORK
I heard on Elul, August 1942
The Holy Zohar interprets what our sages had written: "Three
things broaden one's mind. These are, a handsome woman,
a handsome abode, and handsome Kelim (Vessels)." It says,
"A handsome woman, this is the Holy Shechina (Divinity).
A handsome abode, this is one's heart; and handsome Kelim,
these are one's organs."
We must explain that the Holy Shechina cannot appear in
its true form, which is a state of grace and beauty, except when
one has handsome Kelim, which are the organs, elicited from the
heart. This means that one must first purify one's heart to be a
handsome abode by annulling the will to receive for oneself and
accustoming oneself to work where all one's actions will be only
in order to bestow.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 4 3
From this extend handsome Kelim, meaning one's desires,
called Kelim, will be clean from reception for oneself. Rather,
they will be pure, discerned as bestowal.
However, if the abode is not handsome, the Creator says,
"he and I cannot dwell in the same abode." This is because
there must be equivalence of form between the Light and the
Kli (Vessel). Hence, when one takes upon oneself faith in purity,
both in mind and in heart, one is imparted with a handsome
woman, meaning the Holy Shechina appears to him in a form of
grace and beauty, and this broadens one's mind.
In other words, through the pleasure and gladness that one
feels, the Holy Shechina appears within the organs, filling the
outer and inner Kelim. This is called "broadening the mind."
Obtaining that is through envy, lust, and honor, which bring
one out of the world. Envy means through envy in the Holy
Shechina, regarded as zeal in "The zeal of the Lord of hosts."
Honor means that one wants to increase the glory of heaven, and
lust is by way of "Thou hast heard the desire of the humble."
10. WHAT IS MAKE HASTE MY BELOVED
IN THE WORK
I heard on Tamuz, July 1944
Bear in mind, that when one begins to walk on a path of wanting
to come to do everything for the Creator, one comes to states
of ascents and descents. Sometimes one comes to such a great
decline that one has thoughts of escaping Torah and Mitzvot,
meaning thoughts come to a person that he has no desire to be
in the domain of Kedusha (Sanctity).
In that state one should believe that it is the opposite,
meaning that it is Kedusha that runs away from him. The reason
is that when one wants to blemish Kedusha, Kedusha moves
44 <Jbh.CLm.CLtl
forward and runs away from him first. If one believes it and
overcomes during the escape, then the Brack (Escape) is turned
into Barech (bless), as it is written, "Bless, Lord, his substance,
and accept the work of his hands."
11. JOY WITH A QUIVER
I heard in 1948
Joy is considered love, which is existence. This is similar to one
who builds a house for oneself without making any holes in the
walls. You find that he cannot enter the house, as there is no
hollow place in the walls of the house by which to enter the
house. Therefore, a hollow space must be made through which
one will enter the house.
Hence, where there is love, there should be fear as well, as
fear is the hollow. In other words, one must awaken the fear that
one will not be able to aim to bestow.
It follows that when there are both, there is wholeness.
Otherwise, each wants to revoke the other, and for this reason
one must try to have both of them in the same place.
This is the meaning of the need for love and fear. Love is called
existence, whereas fear is called dearth and hollow. Only with the
two of them together is there wholeness. And this is called "two
legs," and precisely when one has two legs can one walk.
12. THE ESSENCE OF ONE'S WORK
I heard during a meal on the 2nd day of Rosh HaShanah,
October 5, 1948
The essence of one's work should be how to come to feel taste
in bestowing contentment to one's Maker, since all that one
«=/?o£& <yJuuL c# i&Cag (Txzai^cuSuEam) 4 5
does for oneself distances him from the Creator, due to the
disparity of form. However, if one performs an act to benefit
the Creator, even the smallest act, it is still considered a Mitzva
(commandment/precept).
Hence, one's primary exertion should be to acquire a force
that feels taste in bestowing, which is through lessening the force
that feels taste in self-reception. In that state one slowly acquires
the taste in bestowing.
13. A POMEGRANATE
I heard during a meal on the 2nd night of Rosh HaShanah,
October 5, 1948
A Pomegranate, he said, implies to what our sages said, "Even the
vain ones amongst you are as filled with Mitzvot as a pomegranate"
(Iruvin 19). He said, Rimon (Pomegranate) comes from the word
Romemut (Loftiness), which is above reason. And the meaning
will be that the "The vain amongst you are filled with Mitzvot."
The measure of the filling is as much as one can go above reason,
and this is called Romemut.
There is only emptiness in a place where there is no existence,
as it is written, "hangeth the earth over nothing." You find that
what is the measure of the filling, of the empty place? The
answer is, according to one's elevation of oneself above reason.
This means that the emptiness should be filled with
loftiness, meaning with above reason, and to ask of the Creator
to give one that strength. It will mean that all the emptiness was
created, meaning it comes to a person to feel thus, that he is
empty, only in order to fill it with the Romemut of the Creator.
In other words, one is to take everything above reason.
And this is the meaning of, "and God hath so made it, that
men should fear before Him." It means that these thoughts of
46 £^>na.ma.ti
emptiness come to a person in order for one to have a need to
take upon himself faith above reason. And for that we need the
help of God. It follows that at that time one must ask of the
Creator to give him the power to believe above reason.
It turns out that it is precisely then that one needs the
Creator to help him, since the exterior mind lets him understand
the opposite. Hence, one has no other counsel but to ask of the
Creator to help him.
It is said about that, "One's desire overcomes one everyday;
and were it not for the Creator, one would not prevail." Thus,
only then is the state when one understands that there is no
one to help him but the Creator. And this is "and God hath
so made it, that men should fear before Him." The matter
of fear is discerned as faith, and only then is one in need of
God's salvation.
14. WHAT IS THE GREATNESS OF THE CREATOR?
I heard in 1948
The Romemut (greatness/sublimity) of the Creator means that
one should ask of the Creator for the strength to go above
reason. It means that there are two interpretations to the
greatness of Creator:
A. To not be filled with knowledge, which is intellect,
with which one can answer one's questions. Rather,
one wants the Creator to answer one's questions. It
is called Romemut because all the wisdom comes from
Above and not from man, meaning that one can
answer one's own questions.
Anything that one can answer is regarded as answering
everything with the external mind. This means that
<=Rc£h <y^ucL c^iAEag (SBaaC^cu&Iam) 47
the will to receive understands that it is worthwhile
to keep Torah and Mitzvot, However, if above reason
compels one to work, it is called "against the opinion
of the will to receive."
B. The greatness of the Creator means that one
becomes needy of the Creator to grant one's wishes.
Therefore:
1. One should go above reason. Thus one sees
that he is empty, and consequently becomes
needy of the Creator.
2. Only the Creator can give one the strength
to be able to go above reason. In other
words, what the Creator gives is called, "The
Romemut of the Creator."
15. WHAT IS OTHER GODS IN THE WORK
I heard on Av 24, August 3, 1945
It is written, "Thou shalt have no other gods before Me." The
Holy Zohar interprets that there should be stones to weigh with.
It asks about it, how is the work weighed in stones, by which one
knows one's state in the ways of God? It replies that it is known
that when one begins to work more than one is used to, the body
begins to kick and reject this work with all its might.
This is because, regarding bestowal, it is a load and a burden
for the body. It cannot tolerate this work, and the resistance of
the body appears in one in the form of alien thoughts. It comes
and asks the questions of "who" and "what," and through these
questions one says that all these questions are certainly sent to
him by the Sitra Achra (other side), to obstruct him in the work.
48 £^>na.ma.ti
It says that if at that time one says that they come from the
Sitra Achra, one breaches what is written, "Thou shalt have no
other gods before Me." The reason is that one should believe
that it comes to him from the Holy Shechina, since "There is
none else besides Him." Instead, the Holy Shechina shows one
his true state, how one is walking in the ways of God.
This means that by sending him these questions, called
"alien thoughts," that is, through these alien thoughts she sees
how he answers the questions regarded as "alien thoughts." And
all this, one should know one's true state in the work so he will
know what to do.
It is like a parable: A friend wanted to know how much his
friend loved him. Certainly, when face-to-face, his friend hides
himself because of the shame. Thus, one sends a person to speak
badly about his friend. Then he sees his friend's reaction while
he is away from his friend, and then one can know the true
measure of his friend's love.
The lesson is that when the Holy Shechina shows her face
to a person, meaning when the Creator gives one liveliness and
joy, in that state one is ashamed to say what he thinks about
the work of bestowal and of not receiving anything for oneself.
However, when not facing it, meaning when the liveliness and
gladness cool down, which is considered not facing it, then one
can see one's true state regarding in order to bestow.
If one believes that it is written that there is none else besides
Him, and that the Creator sends all the alien thoughts, meaning
that He is the operator, one certainly knows what to do, and how
to answer all the questions. It seems as though she sends him
messengers to see how he speaks slander of her, of his Kingdom
of Heaven, and this is how we can interpret the above matter.
One can understand that, that everything comes from the
Creator. This is because it is known that the beatings that the
«=/?o£& <yJuuL c# i&Cag (Txzai^cuSuEam) 4 9
body beats a person with its alien thoughts, since they do not
come to a person when he does not engage in the work, but
these beatings that come to a person in a complete sensation,
to the point that these thoughts smash his mind, they come
specifically after preceding Torah and work more than the usual.
This is called stones to weigh with.
It means that these stones fall in one's mind when one wants
to understand these questions. Afterwards, when one goes to
weigh the purpose of one's work, if it is really worthwhile to
work in order to bestow, work with all his might and soul, and
that all his desires will be only to hope that what there is to
acquire in this world is only in the purpose of his work to bring
contentment to his Maker, and not in any corporal matter.
At that time there begins a bitter argument, since one sees
that there are arguments both ways. The writings warn about
that, "Thou shalt have no other gods before Me." Do not say
that another god gave you the stones to weigh your work with,
but "before Me."
Instead, one should know that this is considered "before
Me." This is so that one will see the true form of the basis and
the foundation upon which the structure of the work is built.
The heaviness in the work is primarily because they are two
texts that deny one another. On the one had, one should try
that all his work will be to reach Dvekut (Adhesion) with the
Creator, that all his desire will be only to bestow contentment to
his Maker, and not at all to himself.
On the other hand, we see that this is not the primary
goal, since the purpose of creation was not that the creatures
would give to the Creator, since He has no deficiency in Him
that the creatures will give Him anything. On the contrary, the
purpose of creation was due to His desire to do good to His
50 <^>ha.ma.tl
creatures, meaning that the creatures would receive delight
and pleasure from Him.
These two matters contradict one another from one end
to the other. On the one hand one should bestow, and on
the other hand, one should receive. In other words, there is
the discernment of the correction of creation, being to achieve
Dvekut, discerned as equivalence of form, being that all his
actions will be only to bestow. Afterwards it is possible to
achieve the purpose of creation, which is to receive delight and
pleasure from the Creator.
Hence, when one has accustomed oneself to walk in ways
of bestowal, one has no vessels of reception anyhow. When one
walks in ways of reception, he has no vessels of bestowal.
Thus, through the "stones to weigh with" one acquires
both. This is because after the negotiation he had during the
work, when he overcomes and assumes the burden of the King-
dom of Heaven in the form of bestowal in mind and heart, it
causes that when one is about to draw the Sublime Abundance,
since he already has a solid foundation that everything should
be in the form of bestowal, hence, even when one receives some
luminescence, one already receives in order to bestow. This is
because the whole foundation of his work is built solely on be-
stowal. This is considered that he "receives in order to bestow."
16. WHAT IS THE DAY OF THE LORD AND THE
NIGHT OF THE LORD IN THE WORK
I heard in 1941, Jerusalem
Our sages said this about the verse, "Woe unto you that desire the
day of the Lord! Wherefore would ye have the day of the Lord?
It is darkness, and not light" (Amos 5): "There is a parable about
«=/?o£& <yJuuL <z/f-±f>.Ug CBaa£ ^HcuSu[am) 5 1
a rooster and a bat that were awaiting the light. The rooster said
to the bat: 'I await the light for the light is mine; but you, what
need have you for light?'" (Sanhedrin 98,2). The interpretation is
that since the bat has no eyes to see, what does it gain from the
sunlight? On the contrary, for one who has no eyes, the sunlight
only darkens more.
We must understand that parable, meaning how the eyes are
connected to looking in the Light of God, which the text names
"the day of the Lord." They gave a parable in that regard about a
bat, that one with no eyes remains in the dark.
We must also understand what is the day of the Lord and
what is the night of the Lord, and what is the difference between
them. We discern the day of people by the sunrise, but with the
day of the Lord, in what do we discern it?
The answer is, as the appearance of the sun. In other words,
when the sun shines on the ground, we call it "day." And when
the sun does not shine, it is called "darkness." It is the same with
the Creator. A day is called "revelation" and darkness is called
"concealment of the face."
This means that when there is revelation of the face, when
it is as clear as day for a person, this is called "a day." It is as our
sages said (Psachim 2) about the verse, "The murderer riseth with
the light, to kill the poor and needy; and in the night he is as a
thief." Since he said, "and in the night he is as a thief," it follows
that light is day. He says there, that if the matter is as clear to
you as light that comes over the souls, he is a murderer, and it is
possible to save him in his soul. Thus we see that regarding day,
the Gemarah says that it is a matter as clear as day.
It follows that the day of the Lord will mean that
Providence— how the Creator leads the world— will be clearly
in the form of benevolence. For example, when one prays, his
prayer is immediately answered and he receives what he has
52 <^>ha.ma.tl
prayed for, and one succeeds wherever one turns. This is called
"the day of the Lord."
Conversely, darkness, which is night, will mean concealment
of the face. This brings one doubts in the benevolent guidance
and alien thoughts. In other words, the concealment of the
guidance brings one all these alien views and thoughts. This is
called "night" and "darkness." Namely, one experiences a state
where one feels that the world has turned dark on him.
Now we can interpret what is written, "Woe unto you that
desire the day of the Lord! Wherefore would ye have the day of
the Lord? It is darkness, and not light." The thing is that those
who await the day of the Lord, it means that they are waiting to
be imparted faith above reason, that faith will be as strong as if
they see with their eyes, with certainty, that it is so, meaning that
the Creator guides the world in benevolence.
In other words, they do not want to see how the Creator
leads the world in benevolence, because seeing is contradictory
to faith. In other words, faith is precisely where it is against
reason. And when one does what is against one's reason, this is
called "faith above reason."
This means that they believe that the guidance of the Creator
over the creatures is benevolent. And while they do not see it
with absolute certainty, they do not say to the Creator, "We want
to see the benevolence as seeing within reason." Rather, they
want it to remain in them as faith above reason.
But they ask of the Creator to impart them with such strength
that this faith will be so strong, as if they see it within reason.
It means that there will not be a difference between faith and
knowledge in the mind. This is what they, meaning those who
want to cleave to the Creator, refer to as "the day of the Lord."
In other words, if they feel it as knowledge, then the Light
of God, called "the Upper Abundance," will go to the vessels of
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reception, called "separated vessels." And they do not want this,
since it would go to the will to receive, which is the opposite of
Kedusha (Sanctity), which is against the will to receive for self-
gratification. Instead, they want to be adhered to the Creator,
and this can only be through equivalence of form.
However, to achieve that, meaning in order for one to have
a desire and a craving to cleave to the Creator, since one is born
with a nature of a will to receive only for one's own benefit,
how is it possible to achieve something that is completely against
nature? For this reason one must make great efforts until he
acquires a second nature, which is the will to bestow.
When one is imparted the will to bestow, he is qualified to
receive the Upper Abundance with it, and not blemish, since
all the flaws come only through the will to receive for oneself.
In other words, even when doing something in order to bestow,
deep inside there is a thought that he will receive something for
this act of bestowal that he is now performing.
In a word, one is unable to do anything if he does not
receive something in return for the act. One must enjoy, and any
pleasure that one receives for oneself, that pleasure must cause
him separation from the life of lives, by reason of the separation.
This stops one from being adhesive with the Creator, since
the matter of Dvekut (Adhesion) is measured by equivalence
of form. It is thus impossible to have pure bestowal without a
mixture of reception from one's own powers. Therefore, for one
to have the powers of bestowal, we need a second nature, so one
will have the strength to achieve equivalence of form.
In other words, the Creator is the giver and does not receive
anything, for He lacks nothing. This means that what He gives
is also not because of a want, meaning that if He had no one to
give to, He would feel it as a want.
54 £^>na.ma.ti
Instead, we must perceive it as a game. That is, it is not that
when He wants to give, it is something that He needs; but this
is all like a game. It is as our sages said regarding the mistress:
She asked, "What does the Creator do after He has created the
world?" The answer was, "He sits and plays with a whale," as it
is written, "There go the ships of the sea, and Leviathan (the sea
monster), which You have formed to sport in it" (Avoda Zarah
(Idol Worshiping), p. 3).
The matter of the Leviathan refers to Dvekut and connection
(as it is written, "according to the space of each, with wreaths").
It means that the purpose, which is the connection of the
Creator with the creatures, is only in sport; it is not a matter of
a desire and a need.
The difference between a game and a desire is that everything
that comes in the desire is a necessity. If one does not obtain
one's wish, one is deficient. However, in sport, even if one does
not obtain the thing, it is not considered a lack, as they say, "it
is not so bad that I did not obtain what I thought, because it is
not so important." This is so because the desire that one had for
it was only playful, and not serious.
It follows, that the whole purpose is that one's work will be
entirely in bestowal, and he will not have a desire and craving to
receive pleasure for his work.
This is a high degree, as it is implemented in the Creator.
And this is called "the day of the Lord."
The day of the Lord is called "wholeness," as it is written,
"Let the stars of the morning thereof be dark; let it look for light,
but have none." Light is considered wholeness.
When one acquires the second nature, the will to bestow,
which the Creator gives one after the first nature, being the
will to receive, and now receives the will to bestow, then one
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is qualified to serve the Creator in completeness, and this is
considered "the day of the Lord."
Thus, one who has not acquired the second nature and can
serve the Creator in the form of bestowal, and waits to be awarded
that, meaning bestowal, meaning when one has already exerted
and did what he could to obtain that force, he is considered to
be awaiting the day of the Lord, meaning to have equivalence of
form with the Creator.
When the day of the Lord comes, he is elated. He is happy
that he has come out of the power of the will to receive for
himself, which separated him from the Creator. Now one cleaves
to the Creator, and considers it as having risen to the top.
However, it is the opposite with one whose work is only in
self-reception. One is happy as long as one thinks that he will
have any reward from his work. When one sees that the will to
receive will not receive any reward for its work, one becomes sad
and idle. Sometimes one comes to ponder about the beginning,
and says, "I did not swear on this."
Thus, moreover, the day of the Lord is attaining the power
to bestow. If one were to be told that this will be his profit from
engaging in Torah and Mitzvot, one would say, "I consider it
darkness, not light," since this knowledge brings one to darkness.
17. WHAT DOES IT MEAN THAT THE SITRA ACHRA
IS CALLED "MALCHUT WITHOUT A CROWN"
I heard in 1941, Jerusalem
Crown means Keter, and Keter is the Emanator and the Root.
Kedusha (Sanctity) is connected to the root, meaning Kedusha is
considered being in equivalence of form with its root. It means
that as our root, namely the Creator, wants only to bestow, as it
56 <^>ha.ma.tl
is written, "His desire to do good to the creatures," so Kedusha is
only to bestow upon the Creator.
Sitra Achra, however, is not so. She aims only to receive for
herself. For this reason she is not in adhesion with the root,
being Keter. Hence the Sitra Achra is referred to as having no
Keter (crown). In other words, she has no Keter because she is
separated from the Keter.
Now we can understand what our sages said (Sanhedrim. 29),
"All who add, subtract." This means that if you add to the count,
it subtracts. It is written (Zohar, Pekudei item 249), "It is the
same here, relating to what is inside, it writes, 'Moreover thou
shalt make the tabernacle with ten curtains.' Relating to what
is outside, it writes, 'eleven curtains,' adding letters, meaning
adding the Ayin (the added Hebrew letter) to the twelve, and
subtracting from the count. It subtracts one from the number
twelve because of the addition of the Ayin to the twelve."
It is known that calculation is implemented only in Malchut,
who calculates the height of the degree (through the Ohr Hozer
in her). Also, it is known that Malchut is called "the will to
receive for itself."
When she annuls her will to receive before the root, and does
not want to receive, but only to give to the root, like the root,
which is a will to bestow, then Malchut, called Ani (I), becomes
Ein (naught). Only then does she extend the Light of Keter to
build her Partzuf and becomes twelve Partzufim of Kedusha.
However, when she wants to receive for herself, she
becomes the evil Ayin (Eye). In other words, where there
was a combination of Ein, meaning annulment before the
root, which is Keter, it has become Ayin (meaning seeing and
knowing within reason).
This is called adding. It means that one wants to add
knowing to the faith, and work within reason. In other words,
<J?Mi njJuuL <z/h!&i9 (BacXeM-cugXun) 5 7
she says that it is more worthwhile to work within reason, and
then the will to receive will not object to the work.
This causes a deficit, meaning that they were separated from
the Keter, called "the will to bestow," which is the root. There is
no longer the matter of equivalence of form with the root, called
Keter. For this reason, Sitra Ackra is called "Malchut without a
Crown." It means that Malchut of the Sitra Achra does not have
Dvekut (adhesion) with the Keter. For this reason, they have only
eleven Partzufim, without Partzuf Keter.
This is the meaning of what our sages wrote, "ninety nine
die of evil eye," meaning because they have no discernment
of a Keter. It means that the Malchut in them, being the will to
receive, does not want to annul before the root, called Keter.
This means that they do not want to make of the Ani (I), called
" the will to receive," a discernment of an Ein (naught), which is
the annulment of the will to receive.
Instead, they want to add. And this is called "the evil Ayin"
(Eye). That is, where there should be an Ein with Aleph (the first
letter in the word Ein), they insert the evil Ayin (Eye, the first
letter in the word). Thus, they fall from their degree due to a lack
of Dvekut with the root.
This is the meaning of what our sages said, "Anyone who
is proud, the Creator says, 'He and I cannot dwell in the same
abode,'" as he makes two authorities. However, when one is a
state of Ein, and one annuls oneself before the root, meaning
that one's sole intention is only to bestow, like the root, you
find only one authority here— the authority of the Creator.
Then, all that one receives in the world is only to bestow upon
the Creator.
This is the meaning of what he had said, "The whole world
was created for me, and I, to serve my Maker." For this reason
^ihamcitL
I must receive all the degrees in the world so that I can give
everything to the Creator, called "to serve my Maker."
18. WHAT IS MY SOUL SHALL WEEP
IN SECRET, IN THE WORK
I heard in 1940, Jerusalem
When concealment overpowers one and he comes to a state
where the work becomes tasteless, and he cannot picture and
feel any love and fear, and he cannot do anything in holiness,
then his only counsel is to cry to the Creator to take pity on him
and remove the screen from his eyes and heart.
The issue of crying is a very important one. It is as our sages
write: "all the gates were locked except for the gates of tears." The
world asks about that: If the gates of tears are not locked, what is
the need for the gates at all? He said that it is like a person who
asks his friend for some necessary object. This object touches his
heart, and he asks and begs of him in every manner of prayer
and plea. Yet, his friend pays no heed to all that. And when one
sees that there is no longer reason for prayers and pleas, he then
raises his voice in weeping.
It is said about that: "All the gates were locked except for
the gates of tears." Thus, when were the gates of tears not
locked? Precisely when all the gates were locked. It is then that
there is room for the gates of tears and then one sees that they
were not locked.
However, when the gates of prayer are open, the gates of
tears and weeping are irrelevant. This is the meaning of the
gates of tears being locked. Thus, when are the gates of tears
not locked? Precisely when all the gates are locked, the gates
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 5 9
of tears are open. This is because one still has the counsel of
prayer and plea.
This is the meaning of "My soul shall weep in secret,"
meaning when one comes to a state of concealment, then "My
soul shall weep," because one has no other option. This is
the meaning of "Whatsoever thy hand attaineth to do by thy
strength, that do."
19. WHAT IS THE CREATOR HATES
THE BODIES, IN THE WORK
I heard in 1943, Jerusalem
The Holy Zohar says that the Creator hates the bodies. He said
that we should interpret it as referring to the will to receive,
called Gu/(Body). The Creator created His world in His glory,
as it is written, "Every one that is called by My Name, and
whom I have created for My glory, I have formed him, yea, I
have made him."
Therefore, this contradicts the body's argument that
everything is for it, meaning only for its own benefit, while the
Creator says the opposite, that everything should be for the
Creator. Hence, our sages said that the Creator said, "he and I
can not dwell in the same abode."
It follows that the primary separator from being in adhesion
with the Creator is the will to receive. It is apparent when the
evil comes; meaning, the will to receive comes and asks, "Why
do you want to work for the Creator?" We think that it speaks
as humans do, that it wants to understand with its intellect.
Yet, this is not the truth, since it does not ask for whom one is
working. This is certainly a rational argument, as this argument
awakens in one with a reason.
60 <^>ha.ma.tl
Instead, the argument of the wicked is a physical question.
That is, itasks, "What mean you by this service?" Inotherwords,
which profit will you have for the exertion you are making? It
means that it asks, "If you are not working for yourself, what will
the body, called 'the will to receive for oneself,' get out of it?"
Since this is a bodily argument, the only reply is a bodily
reply, "He blunted its teeth, and had he not been there, he would
not have been redeemed." Why? Because the will to receive for
itself has no redemption even at the time of redemption. This
is because the matter of redemption will be when all the profits
enter the vessels of bestowal and not the vessels of reception.
The will to receive for itself must always remain in deficit,
since filling the will to receive is actual death. The reason is, as
we have said above, that creation was primarily for His glory
(and this is an answer to what is written, that His wish is to do
good to His creatures, and not for Himself).
The interpretation will be that the essence of creation is to
reveal to all that the purpose of creation is to do good to His
creatures. This is specifically when one says that he was born to
honor the Creator. At that time, in these vessels, the purpose of
creation appears, which is to do good to His creatures.
For this reason one must always examine oneself, the purpose
of one's work, meaning if the Creator receives contentment in
every act that one performs, because he wants equivalence of
form. This is called "All your actions will be for the Creator,"
meaning one wants the Creator to enjoy whatever one does, as it
is written, "to bring contentment to his Maker."
Also, one needs to conduct oneself with the will to receive
and say to it, "I have already decided that I do not want to receive
any pleasure because you want to enjoy. This is because with your
desire I am forced to be separated from the Creator, since disparity
of form causes separation and distance from the Creator."
«=/?*£& <yjuuL c# JlU9 (swj^^j 6 1
One's hope should be that since one cannot break loose
from the dominion of the will to receive, he is therefore in
perpetual ascents and descents. Hence, one awaits the Creator,
to be rewarded with the Creator opening his eyes, and to have
the power to overcome and work only to benefit the Creator. It
is as it is written, "One thing have I asked of the Lord, that will
I seek after." That, meaning the Holy Shechina (Divinity). And
one asks (Psalms 27:4), "that I may dwell in the house of the
Lord all the days of my life."
The house of the Lord is the Holy Shechina. And now we can
understand what our sages said about the verse, "And ye shall
take you on the first day," the first to count the iniquities. We
must understand why is there joy if there is room for an iniquity-
count here? He said that we must know that there is a matter
of importance in the labor, when there is a contact between the
individual and the Creator.
It means that one feels that he needs the Creator, since, in
the state of labor, one sees that there is no one in the world who
can save him from the state he is in but the Creator alone. Then
one sees that "There is none else besides Him," who can save
him from the state he is in, and from which he cannot escape.
This is called having close contact with the Creator. If one
knows how to appreciate that contact, meaning that one should
believe that then he is in adhesion with the Creator, meaning
that one's entire thought is of the Creator, meaning that He will
help him. Otherwise one sees that he is lost.
However, one who is awarded private Providence, and sees
that the Creator does everything, as it is written, "He alone
does and will do all the deeds," he naturally has nothing to add,
and in any case, one has no room for prayer for the Creator's
help. This is because one sees that even without one's prayer
the Creator still does everything.
62 <^>ha.ma.tl
Hence, at that time one has no place to be able to do good
deeds since one sees that everything is done without him by the
Creator anyhow. Thus, in that state one has no need for the
Creator to help him do anything. Thus, at that time one has no
contact with the Creator, to need him to the extent that he is
lost if the Creator does not help him.
It follows that he does not have the contact that he had had
with the Creator during the labor. He said that it is like a person
who is between life and death, and asks of his friend to save him
from death. How does one ask of one's friend? One certainly
tries to ask one's friend to have mercy on him and save him from
death with every power at one's disposal. He certainly never
forgets to pray to one's friend, since one sees that otherwise he
will lose his life.
However, one who asks of one's friend for luxuries that
are not so necessary, the pleading is not so much in adhesion
with his friend to give him what he asks for to the point that
his mind will not be distracted from asking. You find that with
things that are not related to life-saving, the pleading is not
that adhesive with the giver.
Thus, when one feels that he should ask of the Creator to
save him from death, meaning from the state of, "The evil in
their life are called dead," the contact between the person and
the Creator is close contact. For this reason, for the righteous, a
place of work is to need the Creator's help; otherwise he is lost.
This is what the righteous crave: a place to work so they will have
close contact with the Creator.
It follows that if the Creator gives room for work, these
righteous are very happy. This is why they said, "first to the
iniquity-count." For them it is joyous to now have a place
to work, meaning that now they have become needy of the
Creator and can now come into close contact with the Creator.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 6 3
This is because one cannot come to the King's Palace but for
some purpose.
This is the meaning of, "And ye shall take you." It specifies
you. This is because everything is in the hands of God except the
fear of God. In other words, the Creator can give abundance of
Light because this is what He has. But the darkness, the place of
dearth, this is not in His domain.
Since there is a rule that there is fear of God only from
a place of dearth, and a place of dearth is called "the will to
receive," it means that only then is there a place for labor. In
what? In that it resists.
The body comes and asks, "What mean you by this service?"
and one has nothing to answer to its question. Then one must
assume the burden of the Kingdom of Heaven above reason as
an ox to the burden and as a donkey to the load without any
arguments. Instead, He said and His will was done. This is called
"you," meaning this work belongs precisely to you, and not to
Me, meaning the work that your will to receive necessitates.
However, if the Creator gives one some luminescence from
Above, the will to receive surrenders and annuls like a candle
before a torch. Then one has no labor anyhow, since one no
longer needs to take upon himself the burden of the Kingdom
of Heaven coercively as an ox to the burden and as a donkey to
the load, as it is written, "ye that love the Lord, hate evil."
It means that the love of God extends only from the place
of evil. In other words, to the extent that one has hatred for evil,
meaning that one sees how the will to receive obstructs one from
achieving the completeness of the goal, to that extent one needs
to be imparted the love of God.
However, if one does not feel that one has evil, one cannot
be granted the love of God. This is because he has no need for
it, as he already has satisfaction in the work.
64 £^>na.ma.ti
As we have said, one must not be angry when he has work
with the will to receive, that it obstructs him in the work. One
would certainly be more satisfied if the will to receive had been
absent from the body, meaning that it would not bring its
questions to man, obstructing him in the work of keeping
Torah and Mitzvot.
However, one should believe that the obstructions of the will
to receive in the work come to him from Above. One is given the
force to discover the will to receive from Above because there is
room for work precisely when the will to receive awakens.
Then one has close contact with the Creator, to help one
turn the will to receive to be in order to bestow. And one should
believe that from that extends contentment to the Creator, from
one's praying to Him, to draw him near by Dvekut (Adhesion),
called "equivalence of form," discerned as the annulment of the
will to receive to be in order to bestow. The Creator says about
that, "My sons defeated Me." That is, I gave you the will to
receive, and you ask of Me to give you a will to bestow instead.
Now we can interpret what is brought in the Gemarah (Hulin
p. 7): "Rabbi Pinehas Ben Yair was going to redeem the captive.
He came across the river Ginai (the name of the river was Ginai).
He said to Ginai, 'Divide your waters, and I will pass in you.' It
told him: 'You are going to do the will of your Maker, and I am
going to do the will of my Maker. You, perhaps do, perhaps not
do, while I certainly do.'"
He said that the meaning is that he told the river, meaning
the will to receive, to let him through it and reach the degree
of doing the will of God, meaning to do everything in order
to bestow contentment upon his Maker. The river, the will to
receive, replied that since the Creator created it with this nature
of wanting to receive delight and pleasure, it therefore does not
want to change the nature in which the Creator had created it.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 6 5
Rabbi Pinehas Ben Yair waged war on it, meaning he wanted
to invert it to a will to bestow. This is called waging war on the
creation, which the Creator had created in nature, called "the
will to receive," which the Creator had created, which is the
whole of creation, called "existence from absence."
One must know that during the work, when the will to
receive comes to a person with its arguments, no arguments and
no rationalities help with it. Though one thinks that they are
just arguments, it will not help one defeat one's evil.
Instead, as it is written, "He blunted its teeth." This
means to advance only by actions, and not by arguments. This
is called that one has to increment powers coercively. This is
the meaning of what our sages wrote, "He is coerced until
he says 'I want.'" In other words, through persistence, habit
becomes a second nature.
One must especially try to have a strong desire to obtain the
will to bestow and overcome the will to receive. The meaning
of a strong desire is that a strong desire is measured by the
proliferation of the in-between rests and the arrests, meaning
the cessations between each overcoming.
Sometimes one receives a cessation in the middle, meaning
a descent. This descent can be a cessation of a minute, an hour, a
day, or a month. Afterwards, one resumes the work of overcoming
the will to receive, and the attempts to achieve the will to bestow.
A strong desire means that the cessation does not take him a
long time and he is immediately reawakened to the work.
It is like a person who wants to break a big rock. He takes
a big hammer and hammers many times all day long, but they
are weak. In other words, he does not hammer the rock in one
swing but brings the big hammer down slowly. After that he
complains that this work of breaking the rock is not for him,
that it must take a hero to have the ability to break this big
66 <^>ha.ma.tl
rock. He says that he was not born with such great powers to
have the ability to break the rock.
However, one who lifts this big hammer and strikes the
rock in a big swing, not slowly but with a great effort, the rock
immediately surrenders to him and breaks down. This is the
meaning of, "like a hammer that breaketh the rock in pieces."
Similarly, in the holy work, which is to bring the vessels of
reception into Kedusha (Sanctity), we have a strong hammer,
meaning words of Torah that give us good counsels. However, if
it is not consistent, but with long intermissions in-between, one
escapes the campaign and says that he was not made for this,
but this work requires one who was born with special skills for
it. Nevertheless, one should believe that anyone can achieve the
goal, though he should try to always increment one's efforts in
overcoming. And then one can break the rock in a short time.
We must also know that for the effort to make contact with
the Creator, there is a very harsh condition here: the effort must
be in the form of adornment. Adornment means something
that is important to a person. One cannot work gladly if the
labor is not of importance, meaning that one has joy at now
having contact with the Creator.
This matter is implied in the Citron. It is written about
the citron, a fruit of the citrus tree,1 that it should be clean
above its nose. It is known that there are three discernments: A)
Adornment, B) Scent, and C) Taste.
Taste means that the Lights are poured from Above
downward, meaning below the Peh (Mouth), where there are
the palate and the taste. This means that the Lights come in
vessels of reception.
Scent means that the Lights come from below upward.
This means the Lights come in vessels of bestowal, in the
1 In Hebrew, citrus is Hadar, from the word Hidur (adornment).
<=RMl <yzhJa <=/f-^£a3 (IBaaitJtcuSufam.) 6 7
form of receiving and not bestowing below the palate and the
throat. This is discerned as, "and he shall smell in the fear
of the Lord" said about the Messiah. It is known that scent is
ascribed to the nose.
Adornment is beauty, discerned as above one's nose,
meaning scentless. It means that there is neither taste nor smell
there. Thus, what is there by which one can survive? There is
only the adornment in it, and this is what sustains him.
We see about the citron that the adornment is in it precisely
before it is suitable for eating. However, when it is suitable for
eating, there is no adornment in it anymore.
This comes to tell us about the work of the first to count
the iniquities. It means that precisely when one works in the
form of "And ye shall take you," meaning the work during the
acceptance of the burden of the Kingdom of Heaven, when the
body resists, then there is room for the joy of adornment.
This means that during this work the adornment is apparent.
This means that if he has gladness from this work, it is because
he considers this work as adornment, and not as disgrace.
In other words, sometimes one despises this work of
assuming the burden of the Kingdom of Heaven, which is a time
of a sensation of darkness, when one sees that no one can save
him from the state he is in but the Creator. Then he takes upon
himself the Kingdom of Heaven above reason, as an ox to the
burden and as a donkey to the load.
One should be glad that now he has something to give to
the Creator, and the Creator enjoys him having something to
give to the Creator. But one does not always have the strength
to say that this is a handsome work, called "adornment," but
he despises this work.
This is a harsh condition for one to able to say that he
chooses this work over the work of whiteness, meaning that he
68 <^>ha.ma.tl
does not sense a taste of darkness during the work, but then one
feels a taste in the work. It means that then he does not have to
work with the will to receive to agree to take upon himself the
Kingdom of Heaven above reason.
If one does overcome oneself, and can say that this work
is pleasant when he now keeps the Mitzva (Commandment) of
faith above reason, and he accepts this work as adornment, this
is called "A joy of Mitzva."
This is the meaning of the prayer being more important
than the response to the prayer. This is because in prayer one
has a place for labor, and he needs the Creator, meaning he
awaits heaven's mercy. At that time one has a true contact with
the Creator, and then he is in the King's Palace. However, when
the prayer is answered, he has already departed the King's Palace
since he has already taken what he had asked for and left.
Accordingly, we should understand the verse, "Thine oils
have a goodly fragrance; thy name is as oil poured forth." Oil is
called "The Upper Light" when it flows. "Poured forth" means
during the cessation of the abundance. At that time the scent
remains from the oil. (Scent means that a Reshimo (Reminiscence)
of what he'd had remains nonetheless. Adornment, however, is
called so in a place where there is no hold at all, meaning even
the Reshimo does not shine).
This is the meaning of Atik and AA. During the expansion,
the abundance is called AA, which is Hochma (Wisdom), meaning
open Providence. Atik comes from the (Hebrew) word VaYe'atek
(Detachment), meaning the departure of the Light. In other
words, it does not shine; and this is called "concealment."
This is the time of rejection to clothing, which is the time of
the reception of the King's crown, which is considered Malchut
(Kingdom) of Lights, regarded as The Kingdom of Heaven.
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 6 9
It is written about it in the Holy Zohar, "The Holy Shechina
said to Rabbi Shimon, 'There is no place to hide from you'
(meaning there is no place where I can hide myself from you)."
It means that even in the greatest concealment in reality he
still takes upon himself the burden of the Kingdom of Heaven
with great joy.
The reason for it is that he follows a line of a will to bestow,
and thus he gives what is in his hand. If the Creator gives him
more, he gives more. And if he has nothing to give, he stands and
cries like a crane for the Creator to save him from the evil waters.
Hence, in this manner, too, he has contact with the Creator.
The reason that this discernment is called Atik, and Atik is
the highest degree, is that the farther the thing is from clothing,
the higher it is. One can feel in the most abstract thing, called
"the absolute zero," since there man's hand does not reach.
This means that the will to receive can seize only in a place
where there is some expansion of Light. Before one purifies one's
vessels so as to not blemish the Light, one is unable for the Light
to come to him in a form of expansion in the Kelim (Vessels).
Only when one marches on the path of bestowal, meaning in a
place where the will to receive is not present, whether in mind
or in heart, there the Light can come in utter completeness.
Then the Light comes to him in a sensation that he can feel the
sublimity of the Upper Light.
However, when one has not corrected the vessels to be in
order to bestow, when the Light comes to a form of expansion,
the Light must restrict and shine only according to the purity of
the Kelim. Hence, at that time the Light appears to be in utter
smallness. Therefore, when the Light is abstracted from clothing
in the Kelim, the Light can shine in utter completeness and
clarity without any restrictions for the lower one.
70 <^>ha.ma.tl
It follows that the importance of the work is precisely when
one comes to a state of naught, meaning when one sees that he
annuls his whole existence and being, for then the will to receive
has no power. Only then does one enter the Kedusha.
We must know that "God hath made even the one as well
as the other." It means that as much as there is disclosure in
Kedusha, to that extent the Sitra Achra (Other Side) awakens. In
other words, when one claims, "it is all mine," meaning the entire
body belongs to Kedusha, the Sitra Achra, too, argues against him
that the whole body should serve the Sitra Achra.
Hence, one must know that when one sees that the body
claims that it belongs to the Sitra Achra, and cries the famous
questions of "Who" and "What" with all its might, it is a sign
that one is walking on the path of truth, meaning that one's sole
intention is to bestow contentment upon one's Maker. Thus,
the primary work is in precisely that state.
One must know that it is a sign that this work hits the target.
The sign is that he fights and sends his arrows to the head of the
serpent, since it yells and argues the argument of "What" and
"Who," meaning, "What mean you by this service?" In other
words, what will you gain by working only for the Creator and
not for yourselves? And the argument of "Who" means that this
is Pharaoh's argument who said, "Who is the Lord that I should
obey His voice?"
It seems as if the "Who" argument is a rational argument.
It is a common conduct that when one is told to go and work
for someone, one asks for whom? Hence, when the body
claims, "Who is the Lord that I should obey His voice," it is a
rational argument.
However, according to the rule that the ratio is not an object
in itself, but is rather a mirror of what is present in the senses,
it appears so in the mind. And this is the meaning of, "And the
«=/?o£& njJuuU <z# ±£.£ag (SBaaC tsttcuSuEcim) 7 1
sons of Dan: Hushim." This means that the mind judges only
according to what the senses let it scrutinize and devise some
inventions and contrivances to suit the demands of the senses.
In other words, what the senses demand, the mind tries
to provide their wish. However, the mind itself has no need
for itself, for any demand. Hence, if there is a demand for
bestowal in the senses, the mind operates according to a line
of bestowal, and the mind does not ask questions, since it is
merely serving the senses.
The mind is like a person looking in the mirror to see if he is
dirty. And all the places that the mirror shows are dirty, he goes
and washes and cleans, since the mirror showed him that there
are ugly things in one's face that need to be cleaned.
However, the hardest thing of all is to know what is
considered an ugly thing. Is it the will to receive, meaning the
body's demand to do everything only for oneself, or is the will
to bestow the ugly thing, which the body cannot tolerate? The
mind cannot scrutinize it, like the mirror, which cannot say what
is ugly and what is beauty, but it all depends on the senses, and
only the senses determine that.
Hence, when one accustoms oneself to work coercively, to
work in bestowal, then the mind too operates by lines of bestowal.
At that time it is impossible that the mind will ask the "Who"
question, when the senses have already grown accustomed to
work in bestowal.
In other words, the senses no longer ask the question,
"What mean you by this service" since they are already working
in order to bestow, and, naturally, the mind does not ask the
"Who" question.
You find that the essence of the work is in "What mean you
by this service?" And what one hears, that the body does ask the
"Who" question, it is because the body does not want to degrade
72 <^>ha.ma.tl
itself so. For this reason it asks the "Who" question. It appears
to be asking a rational question, but the truth is that, as we have
said above, the primary work is in the "What."
20. LISHMA (FOR HER NAME)
I heard in 1945
Concerning Lishma (for Her Name). In order for a person to
obtain Lishma, one needs an awakening from Above, because it
is an illumination from Above, and it is not for the human mind
to understand. But he that tastes knows. It is said about that,
"Taste and see that the Lord is good."
Because of that, upon assuming the burden of the Kingdom
of Heaven, one needs it to be in utter completeness, meaning
only to bestow and not at all to receive. And if a person sees that
his organs do not agree with this view, he has no other counsel
except for prayer— to pour his heart out to the Creator, to help
him make his body consent to enslaving itself to the Creator.
And do not say that if Lishma is a gift from Above, then
what good is one's surmounting and efforts and all the remedies
and corrections that one performs in order to come to Lishma,
if it depends on the Creator? Our sages said in that regard, "You
are not free to rid yourself of it." Rather, one must offer the
awakening from below, and that is considered "prayer." There
cannot be a genuine prayer if he does not know in advance that
without prayer it cannot be attained.
Therefore, the acts and the remedies that he performs in
order to obtain Lishma create the corrected vessels to want to
receive Lishma. Then, after all the deeds and the remedies can
he pray in earnest because he saw that all his deeds brought him
no benefit. Only then can he pray an honest prayer from the
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 7 3
bottom of his heart, and then the Creator hears his prayer and
gives him the gift of Lishma.
We should also know that by obtaining Lishma, one puts the
evil inclination to death. This is because the evil inclination is
called receiving for one's own benefit. And by attaining the aim
to bestow, one cancels the self-gratification. And death means
that one no longer uses one's vessels of reception for oneself.
And since it is no longer active, it is considered dead.
If one considers what one receives for his work under the
sun, one will find that it is not so difficult to subordinate oneself
to the Creator, for two reasons:
1. One must strain oneself in this world in any case,
whether one wants to or not.
2. Even during the work, if one works Lishma, one
receives pleasure from the work itself.
It is as the Sayer from Dubna says about the verse, "Though
has not called upon me oh Jacob, neither has thou worried thyself
about me oh Israel." It means that he who works for the creator
has no effort. On the contrary, one has pleasure and elation.
But he who does not work for the Creator, but for other goals,
cannot complain to the Creator for not giving him liveliness in
the work, since he is working for another goal. One can complain
only to the one he works for, and demand to be given vitality
and pleasure during his work. It is said about him: "Anyone that
trusts them shall be like them that maketh them."
Do not be surprised that when one assumes the burden of
the Kingdom of Heaven, when he wants to work in order to
bestow upon the Creator, that he still feels no vitality at all, and
that this vitality would compel one to assume the burden of the
Kingdom of Heaven. Rather, one should accept it coercively,
against his better judgment. Meaning, the body does not agree
74 <^>ha.ma.tl
to this enslavement, why the Creator does not shower him with
vitality and pleasure.
In fact, this is a great correction. Were it not for that, if the
will to receive had agreed to this work, one would never have
been able to obtain Lishma. Rather, he would always work for
his own benefit, to satisfy his own desires. It is as people say,
that the thief himself yells, "Catch the thief." And then you
cannot tell which is the real thief in order to catch him and
reclaim the theft.
But when the thief, meaning the will to receive, does not
find the work of accepting the burden of the Kingdom of
Heaven tasteful, since the body accustoms itself to work against
its own desire, one has the means by which to come to work
only in order to bring contentment to one's Maker, since one's
sole intention should be only for the Creator, as it says, "Then
shalt thou delight thyself in the Lord." Thus, when he served the
Creator in the past, he did not sense any pleasure in the work.
Rather his work was done by coercion.
However, now that one has accustomed oneself to work in
order to bestow, one is rewarded with delighting in the Creator,
and the work itself renders one pleasure and vitality. And this is
considered that the pleasure, too, is specifically for the Creator.
21. WHEN ONE FEELS ONESELF
IN A STATE OF ASCENT
I heard on Heshvan 23, November 9, 1944
When one feels oneself in a state of ascent, that he is high-spirited,
when he feels that he has no desire but only for spirituality, it
is then good to delve in the secrets of the Torah, to attain its
internality. Even if one sees that although one exerts oneself to
«=/?o£& <yJuuL c# i&Cag (Txzai^cuSuEam) 7 5
understand anything, and still does not know anything, it is still
worthwhile to delve in the secrets of the Torah, even a hundred
times in a single thing.
One should not despair, meaning say that it is useless since
he does not understand anything. This is so for two reasons:
A) When one studies some issue and yearns to understand
it, that yearning is called "a prayer." This is because a prayer is a
lack, meaning that one is craving what he lacks, that the Creator
will satisfy his desire.
The extent of the prayer is measured by the desire, since the
thing that one needs most, the desire for it is greater. For according
to the measure of the need, so is the measure of the yearning.
There is a rule that in the thing that one makes the most
effort, the exertion increases the desire, and one wants to
receive fulfillment for one's deficiency. Also, a desire is called
"a prayer," "the work in the heart," since "the Merciful One
wants the hearts."
It turns out that then one can give a true prayer because
when one studies the words of the Torah, the heart must be
freed from other desires and give the mind the strength to be
able to think and scrutinize. If there is no desire in the heart,
the mind cannot scrutinize, as our sages said, "One always learns
where one's heart desires."
In order for one's prayer to be accepted, it must be a whole
prayer. Hence, when scrutinizing in a whole measure, one educes
from it a whole prayer, and then one's prayer can be accepted,
because the Creator hears a prayer. But there is a condition: the
prayer must be a whole prayer, and not have other things mixed
in the middle of the prayer.
B) The second reason is that at that time, since one is
separated from corporeality to some extent, and is closer to
the attribute of bestowal, the time is better suited to connect
76 <^>ha.ma.tl
with the interior of the Torah, which appears to those who
have equivalence with the Creator. This is because the Torah,
the Creator, and Israel are one. However, when one is in a
state of self-reception he belongs to the externality, and not to
the internality.
22. TORAH LISHMA (FOR HER NAME)
I heard on February 6, 1941
Torah is called Lishma primarily when one learns in order to
know with utter certainty, within reason, without any doubts of
lucidity of the truth, that there is a judge and there is judgment.
There is a judgment means that one sees reality as it appears to
our eyes. This means that when we work in faith and bestowal,
we see that we are growing and climbing daily, since we always
see a change for the better.
Conversely, when we work in a form of reception and
knowledge, we see that we decline every day down to the
ultimate lowness in reality.
When examining these two situations we see that there is a
judgment and there is a judge. This is because while we do not
follow the laws of the Torah of truth, we are instantly punished.
In that state we see that there is a just judgment. In other words,
we see that this is precisely the best and most capable way to
achieve the truth.
This is considered that the judgment is just, that only in
this manner can we come to the ultimate goal, to understand
within reason, with complete and absolute understanding of
which there is no higher, that only by way of faith and bestowal
can we achieve the purpose.
<J?Mi <yJauU <z/h!&i9 (BaGXeM-cugvIam) 7 7
Thus, if one studies for this purpose, to understand that
there is a judgment and there is a judge, this is called Torah
Lishma (for Her Name). This is also the meaning of what our
sages said, "Great is the study that leads to an act."
It seems that it should have said, "that brings to actions,"
meaning to be able to do many deeds, in the plural form, and
not in singular form. However, the thing is that, as mentioned
above, the study should bring one only faith, and faith is called
one Mitzva (Commandment), which sentences the whole
world to merit.
Faith is called "doing," because it is common conduct that
one who does some thing, there must first be a reason that
compels one to do within the reason. It is like the correlation
between the mind and the action.
However, when some thing is above reason, that the reason
does not let one do that thing, but to the contrary, then one
must say that there is no reason in this act, but only an act. This
is the meaning of, "If one performs one Mitzva, he is happy, for
he has sentenced himself, etc. to a scale of merit." This is the
meaning of "Great is the study that leads to an act," meaning an
act without reason, called "above reason."
23. YOU THAT LOVE THE LORD, HATE EVIL
I heard on Sivan 17, June 2, 1931
In the verse, "O ye that love the Lord, hate evil; He preserveth
the souls of His saints; He delivered them out of the hand of
the wicked," he interprets that it is not enough to love the
Creator, and to want to be awarded adhesion with the Creator.
One should also hate evil.
^ihctmcitL
The matter of hatred is expressed by hating the evil, called
"the will to receive." And one sees that one has no artifice to be
rid of it, and at the same time one does not want to accept the
situation. And one feels the losses that the evil causes him, and
also sees the truth that one cannot annul the evil by himself,
since it is a natural force by the Creator, who has imprinted the
will to receive in man.
In that state, the verse tells us what one can do, meaning
hate evil. And by that the Creator will keep him from that
evil, as it is written, "He preserveth the souls of His saints."
What is preservation? "He delivered them out of the hand of
the wicked." In that state one is already a successful person,
since he has some contact with the Creator, be it the tiniest
connection.
In fact, the matter of evil remains and serves as an Achoraim
(Posterior) to the Partzuf. But this is only by one's correction:
through sincere hatred of evil, it is corrected into a form of
Achoraim. The hatred comes because if one wants to obtain
adhesion with the Creator, then there is a conduct among
friends: if two people come to realize that each hates what
one's friend hates, and loves what and whom one's friend
loves, then they come into a perpetual bonding, as a stake that
will never fall.
Hence, since the Creator loves to bestow, the lower ones
should also adapt to want only to bestow. The Creator also
hates to be a receiver, as He is completely whole and does
not need a thing. Thus, man, too, must hate the matter of
reception for oneself.
It follows from all the above, that one must bitterly hate
the will to receive, for all the ruins in the world come only from
the will to receive. And through the hatred, one corrects it and
surrenders under the Kedusha (Sanctity).
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 7 9
24. OUT OF THE HAND OF THE WICKED
I heard on Av 5, July 25, 1944,
at the completion of The Zohar
It is written, "O ye that love the Lord, hate evil; He preserveth
the souls of His saints; He delivered them out of the hand of the
wicked." He asks, what is the connection between "hate evil"
and "He delivered them out of the hand of the wicked?"
In order to understand that, we must first bring the words
of our sages, "The world was not created, but either for complete
righteous, or for complete evil." He asks, is it worthwhile
creating the world for complete evil, but not worthwhile for
incomplete righteous?
He replies: from the perspective of the Creator, nothing has
two meanings in the world. It is only from the perspective of the
receivers, meaning according to the sensation of the receivers.
This means that either the receivers feel a good taste in the
world, or they feel a terribly bitter taste in the world.
This is because with every act that they do, they calculate it
in advance when they do it, since no act is done purposelessly.
Either they want to better their present state or to harm someone.
But small things are not worthy of a purposeful operator.
Hence, those who accept the modes of conduct of the
Creator in the world, determine it as good or bad depending
on how they feel: whether it is good or bad. Because of that
"you that love the Lord," who understand that the purpose of
creation was to do good to His creatures, in order for them to
come to feel it, they understand that it is received precisely by
Dvekut (Adhesion) and nearing the Creator.
Thus, if they feel any remoteness from the Creator, they
call it "bad." In that state, one considers oneself evil, since an
intermediary state is unreal. In other words, either one feels the
80 <^>ha.ma.tl
existence of the Creator and His Providence, or one imagines
that "The earth is given into the hand of the wicked."
Since one feels about oneself that he is a man of truth,
meaning that he cannot deceive himself and say that he feels
when he does not feel, hence, he immediately begins to cry to
the Creator to have mercy on him and deliver him from the
net of the Sitra Achra and all the alien thoughts. Because one is
crying earnestly, the Creator hears his prayer. (And perhaps this
is the meaning of "The Lord is nigh unto all them that call upon
Him in truth.") At that time "He delivered them out of the hand
of the wicked."
As long as one does not feel one's true self, meaning the
measure of one's evil to a sufficient amount to awaken one to
cry to the Creator out of the affliction that one feels with one's
recognition of evil, one is still unworthy of redemption. This is
because one has not yet found the Kli (Vessel) to the hearing of
the prayer, called "from the bottom of the heart."
This is so because one still thinks that there is some good
in him, meaning he does not descend to the bottom of the
heart. In the bottom of the heart one thinks that he still has
some good, and he does not notice with what love and fear he
relates to the Torah and the Mitzvot, and this is why he does
not see the truth.
25. THINGS THAT COME FROM THE HEART
I heard on Av 5, July 25, 1944 during a festive meal for the
completion of part of The Zohar
Regarding things that come from the heart, enter the heart.
Hence, why do we see that even if things have already entered
the heart, one still falls from his degree?
«=/?o£& <y*£ucL <=/hJ&»Q (SBaaCsttcuSuEcim) 8 1
The thing is that when one hears the words of Torah from
his teacher, he immediately agrees with his teacher, and resolves
to observe the words of his teacher with his heart and soul. But
afterwards, when he comes out to the world, he sees, covets,
and is infected by the multitude of desires roaming the world,
and he and his mind, his heart, and his will are annulled before
the majority.
As long as he has no power to judge the world to a scale
of merit, they subdue him. He mingles with their desires and
he is led like sheep to the slaughter. He has no choice; he is
compelled to think, want, crave, and demand everything that the
majority demands. He then chooses their alien thoughts and their
loathsome lusts and desires, which are alien to the spirit of the
Torah. In that state he has no strength to subdue the majority.
Instead, there is only one counsel then, to cling to his
teacher and to the books. This is called "From the mouth of
books and from the mouth of authors." Only by cleaving to
them can he change his mind and will for the better. However,
witty arguments will not help him change his mind, but only the
remedy of Dvekut (adhesion), for this is a wondrous cure, as the
Dvekut reforms him.
Only while one is inside Kedusha (Sanctity) can one argue with
oneself and indulge in clever polemics, that the mind necessitates
that he should always walk on the path of the Creator. However,
one should know that even when he is wise and certain that he
can already use this wit to defeat the Sitra Achra (other side), one
must bear in mind that all this is worthless.
This is not an armament that can defeat the war on desire,
for all these concepts are but a consequence he has attained after
the aforementioned Dvekut. In other words, all the concepts
upon which he builds his building, saying one must always follow
in the path of the Creator, is founded in the Dvekut with his
^ihamcitL
teacher. Thus, if he loses the foundation, then all the concepts
are powerless, since they will now be lacking the foundation.
Hence, one must not rely on one's own mind, but cleave
once more to books and authors, for only that can help him, and
no wit and intellect, as they are lifeless.
26. ONE'S FUTURE DEPENDS AND IS TIED
TO GRATITUDE FOR THE PAST
I heard in 1943
It is written, "The Lord is high and the low will see," that only
the low can see the greatness. The letters Yakar (Precious) are the
letters Yakir (will know). It means that one knows the greatness
of a thing to the extent that it is precious to one.
One is impressed according to the importance of the thing.
The impression brings one to a sensation in the heart, and
according to the measure of one's recognition of the importance,
to that extent joy is born in him.
Thus, if one knows one's lowness, that one is not more
privileged than one's contemporaries, meaning that one sees
that there are many people in the world who were not given
the strength to work the holy work even in the simplest of ways,
even without the intent and in Lo Lishma (not for Her Name),
even in Lo Lishma of Lo Lishma, and even in preparation for
the preparation of the clothing of Kedusha (Sanctity), while
he was imparted the desire and the thought to nevertheless
occasionally do holy work, even in the simplest possible way,
if one can appreciate the importance of it, according to the
importance that one ascribes to the holy work, to that extent
one should give praise and be grateful for it.
«=/?o£& <yJuuL c# i&Cag (Txzai^cuSuEam) 8 3
This is so because it is true that we cannot appreciate the
importance of being able to sometimes keep the Mitzvot of the
Creator, even without any intent. In that state one comes to feel
elation and joy of the heart.
The praise and the gratitude that one gives for it expand
the feelings, and one is elated by every single point in the
holy work, and knows who's worker he is, and thus soars ever
higher. This is the meaning of what is written, "I thank Thee
for the grace that Thou hast made with me," meaning for the
past, and by this one can confidently say, and he does say, "and
that Thou will do with me."
27. WHAT IS "THE LORD IS HIGH
AND THE LOW WILL SEE"
I heard on Shabbat Terumah, March 5, 1949, Tel-Aviv
"The Lord is high and the low will see." How can there be
equivalence with the Creator when man is the receiver and the
Creator is the giver? The verse says to that, "The Lord is high
and the low..."
If one annuls oneself, then one has no authority that
separates him from the Creator. In that state one "will see,"
meaning he is imparted Mochin de Hochma, "and the haughty
He knoweth from afar." However, a proud one, meaning one
who has one's own authority, is distanced, since one lacks the
equivalence.
Lowness is not considered one's lowering of oneself before
others. This is humbleness, and one feels wholeness in this
work. Rather, lowness means that the world despises one.
Precisely when people despise, it is considered lowness. At that
84 <^>ha.ma.tl
time one does not feel any wholeness, for it is a law that what
people think affects a person.
Therefore, if people respect him, he feels whole; and those
that people despise, they think of themselves as low.
28. 1 SHALL NOT DIE BUT LIVE
I heard in 1943
In the verse, "I shall not die but live," in order for one to achieve
the truth, there must be a sensation that if one does not obtain
the truth, one feels oneself as dead, because he wants to live.
This means that the verse, "I shall not die but live" is said about
one who wants to obtain the truth.
This is the meaning of "Jonah Ben (son of) Amithai."
Jonah comes from the Hebrew word Honaa (Fraud), and
Ben (son) from the Hebrew word Mevin (Understands). One
understands because one always examines the situation one is
in and sees that he has deceived himself, and he is not walking
on the path of truth.
This is so because truth means to bestow, meaning Lishma.
The opposite of that is fraud and deceit, meaning only to receive,
which is Lo Lishma. By that one is later imparted the "Amithai,"
meaning Emet (Truth).
This is the meaning of "thine eyes are as doves." Eynaim
(Eyes) of Kedusha (Sanctity), called Eynaim of the Holy Shechina
(Divinity), are Yonim (Doves). They deceive us and we think that
she has no Eynaim, as it is written in the Holy Zohar, "A fair
maiden with no eyes."
The truth is that one who is awarded the truth sees that she
does have eyes. This is the meaning of "A bride whose eyes are
handsome, her whole body needs no scrutiny."
29. WHEN THOUGHTS COME TO A PERSON
I heard in 1943
"The Lord is thy shade." If one thinks, the Creator too thinks of
him. And when the Creator thinks, it is called "the mountain
of the Lord." This is the meaning of "Who shall ascend into the
mountain of the Lord, and who shall stand in His holy place?"
"He that hath clean hands." This is the meaning of "But Moses'
hands were heavy," "and a pure heart," which is the heart.
30. THE MOST IMPORTANT IS
TO WANT ONLY TO BESTOW
I heard after Shabbat Vayikra, March 20, 1943
The most important is to not want anything except to bestow
because of His greatness, because any reception is flawed. It is
impossible to exit reception, but only to take the other extreme,
meaning bestowal.
The moving force, meaning the extending force and the force
that compels to work, is only His greatness. One must think that,
ultimately, the efforts and the labor must be made, but through
these forces one can yield some benefit and pleasure. In other
words, one can please a limited body with one's work and effort,
which is either a passing guest or an eternal one, meaning that
one's energy remains in eternity.
This is similar to a person who has the power to build a
whole country, and he builds only a hut that is ruined by a
strong wind. You find that all the forces were wasted. However,
if one remains in Kedusha (Sanctity), then all the forces remain
in eternity. It is only from this that one should receive one's
basis for the work, and all other bases are disqualified.
86 <^>ha.ma.tl
The force of faith is sufficient for one to work in the form
of bestowal. It means that one can believe that the Creator
receives one's work, even though one's work is not so important
in one's eyes. Nevertheless, the Creator receives everything. If
one attributes the work to Him, He welcomes and wants all the
works, however they are.
Thus, if one wants to use faith by way of reception, then
faith is not enough for him. This means that at that time he
has doubts in the faith. The reason is that reception is not the
truth, meaning in fact, one has nothing from the work; only the
Creator will have from his work.
Therefore, one's doubts are true. In other words, these
alien thoughts that surface in one's mind are true arguments.
However, if one wants to use faith to walk in ways of bestowal,
he will certainly have no doubts in the faith. If one has doubts,
one must know that he probably does not want to walk on a way
of bestowal, because for bestowal, faith is enough.
31. ALL THAT PLEASES THE SPIRIT OF THE PEOPLE
I heard
All that pleases the spirit of the people. He asked, "But we have
found that the greatest and most renowned were in disagreement.
Thus, the spirit of the people is not pleased with it."
He answered that they did not say "all the people," but
"the spirit of the people." It means that only the bodies are
in disagreement, meaning that each is working with the will
to receive.
However, "the spirit of the people" is already spirituality. And
"pleases"— that the righteous that extends the bounty extends
for the whole generation. And only because they have not yet
<=%<Ml <y^uAa cz/f-JXaa (fBaaitcHasSuHam.) 8 7
clothed their spirit, they cannot attain and feel the bounty that
the righteous extended.
32. A LOT IS AN AWAKENING FROM ABOVE
I heard on Terumah 4, February 10, 1943
A lot is an awakening from above, when the lower one does
not assist in anything. This is the meaning of "cast Pur," "the
lot." Haman was complaining and said, "neither keep they the
king's laws."
It means that enslavement begins for the worker in a state
of Lo Lishma (not for Her Name), meaning for self-reception.
Hence, why was the Torah given to them, because afterwards
they are granted Lishma (for Her Name) and they are given the
Lights and the attainment of supremacy?
Then comes the complainant and asks, "Why are they given
these sublime things for which they did not work and did not
hope, but their every thoughts and goals were only things that
concern their own needs, called Lo Lishma"7. This is the meaning
of "The wicked may prepare it, but the just will wear it."
It means that he was previously working in a state of wicked,
meaning Lo Lishma, but for the receiver. Afterwards he was
awarded Lishma, meaning that all the work enters the domain
of Kedusha (Sanctity), meaning everything to bestow. This is the
meaning of, "the just will wear it."
This is the meaning of Purim as Yom Kippurim (Day of
Atonement). Purim is an awakening from Above, and Yom
Kippurim is an awakening from below, meaning through
repentance. However, there is awakening from Above there, too,
corresponding to the lots that were there, "one lot for the Lord,
and the other lot for Azazel," and the Creator is the scrutinizer.
88 <^>ha.ma.tl
33. THE LOTS ON YOM KIPPURIM
AND WITH HAMAN
I heard on Terumah 6, February 12, 1943
It is written (Leviticus 16:8), "And Aaron shall cast lots upon
the two goats: one lot for the Lord, and the other lot for
Azazel." With Haman it is written (Esther 3:7), "they cast Pur,
that is, the lot."
A lot applies where there cannot be a scrutiny in the mind
because the mind does not reach there to be able to sort out
which is good and which is evil. In that state a Pur is cast, when
they rely not on their mind, but on what the lot tells them. It
follows that when using the word "lot," it comes to tell us that
now we are going above reason.
Regarding the seventh of Adar (sixth day of the Hebrew
calendar), on which Moses was born and on which Moses died,
we must understand what Adar means. It comes from the word
Aderet (mantle), as it is written about Elijah (Kings 1 19:19)
"and cast his mantle upon him." Aderet comes from the word
Aderet Se'ar (hair), which are discerned as Se'arot (hair) and Dinim
(judgments), which are alien thoughts and ideas in the work,
distancing one from the Creator.
Here there is a matter of overcoming them. And although
one sees many contradictions found in His Providence, one
should still overcome them through faith above reason, and say
that they are benevolent Providence. This is the meaning of what
is written about Moses, "And Moses hid his face." It means that
he saw all the contradictions and held them through exertion by
the power of faith above reason.
It is as our sages said, "In return for 'And Moses hid his
face; for he was afraid to look' he was rewarded with, 'and the
similitude of the Lord doth he behold.'" This is the meaning of,
"Who is blind, but My servant? Or deaf, as My messenger?"
«=/?o£& <yJuuL c# i&Cag (Txxal^cuSuEam) 8 9
It is known that Eynaim (eyes) are called "reason," "mind,"
meaning the mind's eyes. This is because with something that
we perceive in the mind, we say, "but we see that the mind and
the reason necessitate that we say so."
Hence, one who goes above reason is as one who has no
eyes, and he is called "blind," meaning pretends to be blind.
Also, one who does not want to hear what the spies tell him
and pretends to be deaf is called "deaf." This is the meaning of
"Who is blind, but My servant? Or deaf, as My messenger?"
However, when one says, "that have eyes, and see not, that
have ears, and hear not," it means that he does not want to
obey what the reason necessitates, and what the ears hear, as it
is written about Joshua the son of Nun, that a bad thing never
entered his ears. This is the meaning of Aderet Sear, that he
had many contradictions and judgments. Each contradiction is
called Sear (hair), and under each Sear there is a dent.
It means that one makes a dent in the head, meaning the
alien thought fissures and punctures one's head. When one
has many alien thoughts it is considered having many Se'arot,
and this is called Aderet Sear.
This is the meaning of what is written about Elisha: "So he
departed thence, and found Elisha the son of Shaphat, who was
plowing with twelve yoke of oxen before him, and he with the
twelfth; and Elijah passed over unto him, and cast his mantle
upon him" (Kings 1, 19). (Yoke means a pair of Bakar (oxen),
since they were plowing with pairs of oxen together that were
tightened. This is called a yoke.) Baker means Bikoret (criticism),
and twelve refers to the completeness of the degree (like twelve
months and twelve hours).
It means that one already has all the discernments of the
Se'arot that can be in the world, and then form the Se'arot, the
Aderet Se'ar is made. However, with Elisha, it was in the form
90 <^>ha.ma.tl
of the morning of Josef, as it is written, "As soon as the morning
was light, the men were sent away, they and their asses."
It means that one has already been awarded the Light
that rests over these contradictions, since through the
contradictions, called criticism, when wanting to overpower
them, it is by drawing Light on them. It is as it is written, "He
that comes to purify is aided."
Because one has already drawn the Light on all the criticism,
and has nothing more to add, since all the criticism has been
completed in him, then the criticism and the contradictions in
him end by themselves. This follows the rule that there is no
purposeless operation, since there is no purposeless operator.
We must know that what appears to one as things that
contradict the guidance of "Good that Doeth Good," is only
to compel one to draw the Upper Light on the contradictions,
when wanting to prevail over the contradictions. Otherwise one
cannot prevail. This is called "the greatness of the Creator,"
which one extends when having the contradictions, called
Dinim (judgments).
It means that the contradictions can be annulled if one
wants to overcome them, only if one extends the greatness of
the Creator. You find that these Dinim cause the drawing of the
greatness of the Creator. This is the meaning of what is written,
"and cast his mantle upon him."
It means that afterwards he attributed the whole mantle of
hair to Him, meaning to the Creator. It means that now one
sees that the Creator gave him this mantle deliberately in order
to draw the Upper Light on them.
However, one can only see that later, meaning after one has
already been granted the Light that rests on these contradictions
and Dinim that he had had in the beginning. This is so because
he sees that without the hair, meaning the descents, there would
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not be a place for the Upper Light to be there, as there is no
Light without a Kli (vessel).
Hence, one sees that all the greatness of the Creator that he
had obtained was because of the Se'arot and the contradictions
he had had. This is the meaning of, "the Lord on high is mighty."
It means that the greatness of the Creator is awarded through
the Aderet, and this is the meaning of, "Let the high praises of
God be in their mouth."
This means that through the faults in the work of God, it
causes one to elevate oneself upward, as without a push one is
idle to make a movement. One consents to remain in the state
one is in, whereas if one descends to a lower degree than one
understands, that gives one the power to prevail, for one cannot
stay in such a bad situation, since one cannot consent to remain
like that, in the state one has descended to.
For this reason one must always prevail and come out of
the state of descent. In that state one must draw upon himself
the greatness of the Creator. That, in turn, causes one to extend
higher forces from Above, or he will remain in utter lowness.
It follows that through the Se'arot one gradually discovers the
greatness of the Creator, until one finds the Names of the
Creator, called "the thirteen attributes of Mercy." This is the
meaning of "and the elder shall serve the younger," and "the
wicked shall prepare it, but the just shall wear it," and also,
"and thou shalt serve thy brother."
It means that the whole enslavement, meaning the
contradictions that were, appeared to be obstructing the Holy
Work, and were working against Kedusha (Sanctity). Now,
when granted the Light of God, which is placed over these
contradictions, one sees the opposite, that they were serving
Kedusha. This means that through them, there was a place for
Kedusha to clothe in their dresses. And this is called "the wicked
92 <^>ha.ma.tl
shall prepare it, but the just shall wear it," meaning that they
gave the Kelim (vessels) and the place for the Kedusha.
Now we can interpret what our sages wrote (Hagiga 15a),
"Rewarded— a righteous. He takes his share and his friend's
share in heaven. Convicted— a wicked. He takes his share and
his friend's share in hell." It means that one takes the Dinim and
the alien thoughts of one's friend, which we should interpret
over the whole world, meaning that this is why the world was
created filled with so many people, each with his own thoughts
and opinions, and all are present in a single world.
It is so deliberately, so that each and every one will be
incorporated in all of one's friend's thoughts. Thus, when
one repents, the profit from it will be Hitkalelut (mingling/
incorporation/integration).
It is so because when one wants to repent, one must sentence
oneself and the entire world to a scale of merit, since he himself
is incorporated in all the alien notions and thoughts of the
entire world. This is the meaning of, "Convicted— a wicked. He
takes his share and his friend's share in hell."
It follows that when one was still wicked, called "Convicted, "
one's own share was of Se'arot, contradictions, and alien
thoughts. One was also mingled with one's friend's share in
hell, meaning he was incorporated in all the notions of all the
people in the world.
Therefore, later when one becomes "Rewarded— a righ-
teous", meaning after one repents, he sentences himself and
the entire world "to a scale of merit, he takes his share and
his friend's share in heaven." This is because one must draw
Upper Light for the alien thoughts of all the people in the
world, too, since he is mingled with them, and he must sen-
tence them to a scale of merit.
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This is precisely through extending the Upper Light over
these Dinim of the public. Although they themselves cannot
receive this Light that he had drawn on their behalf because
they do not have the prepared Kelim for that, but he drew it
for them as well.
Yet, we must understand according to the famous rule that
one who causes extension of Lights in Upper Degrees, they say
that to the extent that one induces Light in the Upper One,
one receives from these Lights, too, since he was the cause.
Accordingly, the wicked, too, should have received a part of the
Lights that they induced in the righteous.
To understand that, we must precede with the matter of the
lots. There were two lots, as it is written, "one lot for the Lord,
and the other lot for Azazel." It is known that a lot is a matter
of above reason. Hence, when the lot is above reason it causes
the other to be for Azazel.
This is the meaning of "it shall whirl upon the head of the
wicked." It is so because he extended the Upper Light through
these contradictions. You find that in this manner the greatness
of the Creator increases, and for the righteous it is a drawback,
since their whole desire is only within reason. And when the
Light that comes based on above reason increases, they wither
away and become annulled.
Hence, all the wicked have is their help to the righteous to
extend the greatness of the Creator, and afterwards, when they
are annulled. This is called "Rewarded— he takes his share and his
friend's share in heaven." (This implies that only one who helped
make the correction of creating the reality of appearance of the
Light through good deeds, hence this act remains in Kedusha.
One receives what one induces Above, to make a place for the
expansion of the Light. In that state the lower one receives what
it causes to the Upper One. However, the contradictions and
the Dinim are cancelled, since they are replaced by the greatness
94 <Jbh.CLm.CLtl
of the Creator, which appears over the above reason, while they
want it to appear specifically on Kelim of within reason; and this
is why they are annulled. This is how it can be interpreted).
However, the alien thoughts, too, which the public caused
to draw greatness over them, that Light remains for them. When
they are worthy of receiving, they will receive what each causes
the drawing of the Upper Light on them, too.
This is the meaning of "A path that runs through the split
of the hair," brought in the Holy Zohar (Part 15, and in The
Sulam Commentary item 33 p. 56), which distinguishes between
right and left. The two lots that were on Yom Kippurim, which is
repentance out of fear. Also, there was a lot on Purim, which is
repentance out of love.
This is so because it was then prior to the building of the
Temple, and at that time they needed repentance out of love.
But first, there had to be a need for them to repent. This need
causes Dinim and Se'arot (plural for hair). And this is the meaning
that Haman was given authority from Above, by way of, I place
government over you, that he will rule over you.
This is why it was written that Haman "had cast pur, that
is, the lot," on the month of Adar, which is the twelfth, as it is
written "twelve oxen," written with regard to Elisha. It is written,
"two rows, six in a row," which is the month of Adar, meaning
Aderet Se'ar, which are the greatest Dinim.
By that, Haman knew that he would defeat Israel, since
Moses had died on the month of Adar. However, he did not
know that Moses was born on it, by way of "and they saw that
it was good." It is so because when one strengthens in the
toughest situation, one is granted the greatest Lights, called
"the greatness of the Creator."
This is the meaning of "fine twined linen." In other
words, because they have been granted "the path that runs in
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the split of the hair," "two rows, six in a row," then twined,
from the words a stranger removed. It means that the Sitra
Achra, meaning the stranger, is annulled and gone because he
has already completed his task.
You find that all the Dinim and the contradictions came
only to show the greatness of the Creator. Hence, with Jacob,
who was a smooth man, without Se'arot, it was impossible to
disclose the greatness of the Creator, since he had no cause and
need to extend them. For this reason Jacob was unable to receive
the blessings from Issac, as he had no Kelim (Vessels), and there
is no Light without a Kli (Vessel). This is why Rebecca advised
him to take Esau's clothes.
And this is the meaning of "and his hand had hold on
Esau's heel." This means that although he did not have any hair,
he took it from Esau. This is what Isaac saw and said, "the hands
are the hands of Esau, but the voice was the voice of Jacob." In
other words, Isaac liked the correction that Jacob did and by that
his Kelim for the blessings were made.
This is the reason that we need such a big world with so
many people. It is so that each will be incorporated in his friend.
It follows that each individual is incorporated in thoughts and
desires of an entire world.
This is why a person is called "a small world" in itself, for
the above reason. This is also the meaning of "Not rewarded."
This means that when one has still not been purified, "He takes
his share and his friend's share in hell." It means that he is
incorporated with his friend's hell.
Moreover, even when one has already corrected one's own
part of hell, if he has not corrected his friend's share, meaning
he has not corrected his part that is incorporated with the
world, one is still not considered whole.
96 <^>ha.ma.tl
Now we understand that although Jacob himself was smooth,
without Se'arot, he still held the heel of Esau. It means that he
takes the Se'arot by being incorporated with Esau.
Hence, when one is rewarded with correcting them, he
takes his friend's share in Heaven, referring to the measure of
the greatness of the Upper Light that he had extended over the
Se'arot of the public. He is awarded that, although the public still
cannot receive because their qualification for it is missing.
Now we can understand the argument of Jacob and Esau.
Esau said, "I have enough," and Jacob said, "I have everything,"
meaning "two rows, six in a row," meaning within reason and
above reason, which is the will to receive and the Light of
Dvekut (Adhesion).
Esau said, "I have enough," which is a Light that comes
in vessels of reception, within reason. Jacob said that he had
everything, meaning both discernments. In other words, he was
using the vessels of reception, and also had the Light of Dvekut.
This is the meaning of the mixed multitude that made the
calf and said, "this is thy god oh Israel," meaning Ele (These)
without the Mi (who), meaning that they wanted to connect
only to the Ele, and not to the Mi. It means that they did not
want both, which is the Mi and the Ele, which together make
up the Name Elokim (God), meaning enough and everything.
This they did not want.
This is the meaning of the Cherubim, which are Kravia and
Patia. One Cherub on the one end, which is the discernment
of enough, and one Cherub on the other end, which is the
discernment of everything. This is also the meaning of "the
Voice speaking unto him from between the two cherubim."
But how can that be? After all they are ends, opposite from
one another. Still, he still had to make a Patia (fool) and thus
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receive. And this is called above reason: one does what one is
told although he does not understand anything that he is told.
Regarding the "everything," called above reason, one
should try to work with gladness since through gladness the
true measure of the everything appears. If one has no gladness,
then one should afflict oneself at having no gladness, since
this is the primary place of the work, to discover the gladness
by working above reason.
Hence, when one has no gladness from this work, one
should afflict oneself for it. And this is the meaning of the text,
"whose heart maketh him willing," which means being sick
and tormented at not having gladness from this work.
This is also the meaning of "because thou didst not serve
the Lord thy God with gladness by reason of the abundance of
all things." Instead, you left the everything and took only the
enough. Hence, in the end you will be far below and without
anything, meaning you will lose the enough too. However, to
the extent that one has the "everything," and is in gladness, to
that extent one is imparted the "enough."
Accordingly, we should interpret "the women weeping for
Tammuz" (Ezekiel 8). Rashi interprets that they had idolatry,
that he had lead inside his eyes, and they were heating it to melt
the lead out of the eyes.
We should interpret the matter of crying, meaning that
they have no gladness because there is dust in the eyes. Dust is
Behina Dalet, meaning the Kingdom of Heaven, which is faith
above reason.
This discernment bears the form of dust, meaning it is
unimportant. And this work has the taste of dust, that is, it is as
unimportant as is dust. The allegory about the women weeping
for Tammuz is that they burn this idolatry so that through the
heating, the dust will come out from the lead.
98 <^>ha.ma.tl
It implies that they are crying for the work that they were
given to believe in His benevolent guidance above reason, while
within reason they see only contradictions in His guidance. This
work is the work of Kedusha, and they want to remove the dust,
meaning the work of above reason, called "dust." However, the
eyes, called "sight," imply seeing His guidance, being within
reason. And this is called "idolatry."
This resembles a person whose trade is to make pots and
vessels from earth, whose work is to make clay pots. The order is
that first of all, he makes round balls of clay, and then cuts and
makes holes in the balls. And when the young son sees what his
father is doing he cries, "Father, why are you ruining the balls?"
The son does not understand that the father's primary goal is
the holes, since only the holes can become receptacles, and the
son wants to block the holes that the father made in the balls.
So it is here. This dust inside the eyes, which blocks his vision,
so wherever he looks he finds contradictions in Providence.
Yet, this is the whole Kli by which he can discover the sparks of
unconditional love, called "a joy ofMitzva." It is said about that,
"had the Creator not helped him, he would not have prevailed."
It means that if the Creator had not given him these thoughts,
he would have been unable to receive any ascension.
34. THE PROFIT OF A LAND
I heard on Tevet 1942
It is known that nothing appears in its true form, only through
its opposite, "as far as light excelleth darkness." This means that
everything points to another, and by the opposite of some thing,
the existence of its opposite can be perceived.
Hence, it is impossible to attain something in complete clarity
if its parallel is absent. For example: it is impossible to estimate
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and say that something is good, if its opposite is missing, pointing
to the bad. It is the same with bitterness and sweetness, love
and hate, hunger and satiation, thirst and saturation, adhesion
and separation. It turns out that it is impossible to come to love
adhesion prior to acquiring the hate of separation.
To be rewarded with the degree of hating separation,
one must first know what separation is, meaning what he is
separated from, and then one may say that he wants to correct
that separation. In other words, one should examine from what
and from whom he is separated. After that he can try to amend
it and connect himself to the one he has become separated
from. If, for example, one understands that he will benefit from
joining with Him, then he can assume and know what one loses
by remaining separated.
Gain and loss are measured according to the pleasure and
the suffering. One stays away from something that causes one
suffering, and hates it. The measure of the distance depends on
the measure of the suffering, since it is human nature to escape
from suffering. Hence, one depends on the other, meaning to
the extent of the suffering, one exerts and does all kinds of
deeds so as to stay away from it. In other words, the torments
cause hate for the thing that induces torments, and to that
extent one stays far from it.
It follows that one should know what is equivalence of form
in order to know what he must do to achieve adhesion, called
"equivalence of form." By that he will come to know what are
disparity of form and separation.
It is known from books and from authors that the Creator is
benevolent. This means that His guidance appears to the lower
ones as benevolence; and this is what we must believe.
Therefore, when one examines the conduct of the world,
and begins to examine himself or others, how they suffer
under Providence instead of delighting, as is fitting for His
100 £^>hctma.tL
Name— Benevolent— it is then hard for him to say that Providence
is benevolent and imparts abundance.
However, we must know that in that state, when they cannot
say that the Creator imparts only good, they are considered wicked
because suffering makes them condemn their Maker. Only when
they see that the Creator imparts them pleasure do they justify
the Creator. It is as our sages said, "Who is righteous? He who
justifies his Maker," meaning he who says that the Creator leads
the world in a righteous way.
Thus, when one suffers, one draws far from the Creator, since
he naturally becomes hateful of Him who imparts him torments.
Consequently, where one should have loved the Creator, he now
becomes the opposite, for he has come to hate the Creator.
Accordingly, what should one do in order to come to love
the Creator? For that purpose we are granted the remedy of
engaging in Torah and Mitzvot, for the Light in it reforms. There
is Light there, which lets one feel the severity of the state of
separation. And slowly, as one intends to acquire the Light of
Torah, hatred for separation is created in him. He begins to feel
the reason that causes him and his soul to be separated and far
from the Creator.
Thus, one must believe that His guidance is benevolent, but
since one is immersed in self-love, it induces disparity of form in
him, since there was a correction called in order to bestow, called
"equivalence of form." Only in this manner can we receive this
delight and pleasure. The inability to receive the delight and
pleasure that the Creator wants to give evokes in the receiver
hatred for separation, and then one can discern the great benefit
in equivalence of form and one begins to yearn for adhesion.
In consequence, every form points to another form. Thus, all
the descents where one feels that he has come to separation are
an opportunity to discern between something and its opposite.
In other words, one should learn the benefits of the ascents from
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the descents. Otherwise, one would be unable to appreciate the
importance of being brought near from Above, and the ascents
that he is given. He would not be able to extract the importance
that he could extract, as when one is given food without ever
having felt hunger.
It turns out that the descents, which are the times of
separation, produce the importance of adhesion in the ascents,
while the ascents make him hate the descents that the separation
causes him. In other words, he cannot assess how bad the descents
are, when one speaks slander about Providence and does not
even feel whom he slanders, to know that he must repent for
such a sin. This is called "slandering against the Creator."
Thus, it follows that precisely when one has both forms can
he discern the distance between one and the other, "as far as
Light excelleth darkness." Only then can one assess and regard
the matter of adhesion, by which the delight and pleasure in the
Thought of Creation can be acquired, being "His desire to do
good to His creations." Everything that appears to our eyes is but
what the Creator wants us to attain the way we do, since they are
ways by which to achieve the complete goal.
Yet, it is not so simple to acquire adhesion with the
Creator. It requires great effort and exertion to acquire the
sensation and feeling of delight and pleasure. Before that, one
must justify Providence, believe above reason that the Creator
behaves in goodness with the creatures, and say, "They have
eyes and see not."
Our sages say, "Habakkuk came and ascribed them to one,"
as it is written, "The righteous shall live by his faith." It means
that one need not engage oneself in details, but concentrate
his entire work on a single point, a rule, which is faith in the
Creator. This is what he should pray for, meaning that the
Creator will help him become capable of advancing in the form
of faith above reason. There is power in the faith: through it,
102 £^>na.ma.ti
one comes to hate the separation. This is considered that faith
indirectly makes him hate the separation.
We see that there is a great difference between faith, seeing,
and knowing. Something that can be seen and known, if the
mind necessitates that it is good to do that thing and decides on
that once, that decision is enough regarding that thing that he
decided on. In other words, he executes in the form that he had
decided. This is so because the mind accompanies him in every
single act so as not to break what the mind had told him, and
lets him understand by one hundred percent, to the extent that
the mind brought him to the decision he has reached.
However, faith is a matter of potential agreement. In
other words, he overpowers the mind and says that it is indeed
worthwhile to work as faith necessitates to work— above reason.
Hence, faith above reason is useful only during the act, when
he believes. Only then is he willing to exert above reason in
the work.
Conversely, when he leaves faith for but a moment, meaning
when faith weakens for a brief moment, he immediately ceases
the Torah and the work. It does not help him that a short while
ago he took upon himself the burden of faith above reason.
However, when he perceives in his mind that this is a bad
thing for him, that it is something that risks his life, he needs no
repetitive explanations and reasoning why it is a dangerous thing.
Rather, since he once fully realized in his mind that he should
practice these things, of which the mind tells him specifically
which is bad and which is good, he now follows that decision.
We see the difference that exists between what the mind
necessitates and what only faith necessitates, and what is the
reason that when something is based on faith we must constantly
remember the form of the faith, otherwise he falls from his
degree into a state of wickedness. These states might happen
even in a single day; one may fall from his degree many times in
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one day because it is impossible that faith above reason will not
stop even for a moment during one day.
We must know that the reason for forgetting the faith stems
from the fact that faith above the reason and the mind is against
all the desires of the body. Since the desires of the body come
by the nature imprinted in us, called "will to receive," whether
in the mind or in the heart, hence, the body always draws to
our nature. Only when cleaved to faith does it have the power
to bring him out of the bodily desires and go above reason,
meaning against the body's reason.
Hence, before one acquires the vessels of bestowal, called
adhesion, faith cannot be found in him on a permanent basis.
When faith does not shine for him, he sees that he is in the
lowest possible state, and it all comes to him because of the
disparity of form, which is the will to receive for himself. This
separation causes him all the torments, ruins all the buildings
and all the efforts he had put into the work.
He sees that the minute he loses faith, he is in a worse state
than when he started on the path of work in bestowal. Thus one
acquires hatred for the separation, since he immediately begins to
feel torments in himself, and in the entire world. It becomes hard
for him to justify His Providence over the creatures, regarding it as
benevolent, and then he feels that the whole world has grown dark
before him, and he has nothing from which to receive gladness.
Hence, every time one begins to correct the flaw of
slandering Providence he acquires hate for the separation. And
through the hate that he feels in the separation he comes to
love adhesion. In other words, to the extent that he suffers
during the separation, so he draws nearer to adhesion with the
Creator. Similarly, to the extent that he feels the darkness as
bad, he comes to feel that adhesion is a good thing. Then he
knows how to value it when he receives some adhesion, for the
time being, and then knows how to appreciate it.
104 <Jbh.CLm.CLtl
Now we can see that all the torments that exist in the
world are but a preparation for the real torments. These are
the torments that one must reach, or he will not be able to
acquire anything spiritual, as there is no Light without a vessel.
These torments, the real torments, are called "condemnation of
Providence and slandering." This is what one prays for, to not
slander Providence, and these are the torments that the Creator
accepts. This is the meaning of the saying that the Creator hears
the prayer of every mouth.
The reason the Creator responds to these torments is that
then one does not ask for help for his own vessels of reception,
since we can say that if the Creator grants him everything he
wishes, it might bring him farther from the Creator due to the
disparity of form that he would thus acquire. Rather, it is to the
contrary: one asks for faith, for the Creator to give him strength
to prevail and be awarded equivalence of form, for he sees that by
not having permanent faith, meaning when faith does not shine
for him, he comes to thoughts of doubt about Providence.
That, in turn, brings him to a state called "evil," when he
condemns his Maker. It turns out that all the suffering he feels is
because he slanders Providence. It turns out that what hurts him
is that where he should have been praising the Creator, saying
"Blessed is He who has created us in His Glory," meaning that
the creatures respect the Creator, he sees that the world's conduct
is unfitting for His glory, since everyone complains and demands
that first it should be open Providence that the Creator leads
the world in benevolence. Since it is not open, they say that this
Providence does not glorify Him, and that pains him.
Thus, by the torment one feels, he is compelled to slander.
Hence, when he asks of the Creator to impart him the power
of faith and to be awarded benevolence, it is not because he
wants to receive good so as to delight himself. Rather, it is so
that he will not slander; this is what pains him. For himself, he
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wants to believe above reason that the Creator leads the world in
benevolence, and he wants his faith to settle in the sensation as
though it is within reason.
Therefore, when he practices Torah and Mitzvot he wants to
extend the Light of God not for his own benefit, but since he
cannot bear not being able to justify His Providence, which is in
benevolence. It pains him that he desecrates the name of God,
whose name is Benevolent, and his body claims otherwise.
This is all that pains him since by being in a state of
separation, he cannot justify His guidance. This is considered
hating the state of separation. And when he feels this suffering,
the Creator hears his prayer, brings him near Him, and he is
rewarded with adhesion. This is because the pains that he feels
due to the separation make him be rewarded with adhesion; and
then it is said, "As far as Light excelleth darkness."
This is the meaning of "the profit of a land every way."
Land is creation; every way means that by the benefit, meaning
when we see the difference between the state of separation and
the state of adhesion, by that we are granted adhesion with the
every, since the Creator is called "the root of every thing."
35. CONCERNING THE VITALITY OF KEDUSHA
I heard in 1945, Jerusalem
The verse says (Psalms 104): "Yonder sea, great and wide,
therein are creeping things innumerable, living creatures, both
small and great."
We should interpret:
1. The sea as the sea of the Sitra Achra.
2. Great and wide means that it manifests itself and shouts
"Give, give," referring to great vessels of reception.
106 <^>ha.ma.tl
3. Living creatures means that there are Upper Lights
there, which one steps and tramples on with one's feet.
4. Innumerable, that there are small with large animals,
meaning whether one has small vitality, or whether he
has great vitality, it is all in that sea.
This is so because there is a rule that from Above they give
giving, and take, they do not take (all that is given from Above
is not received in return, but stays below). Hence, if one extends
something from Above and then blemishes it, it remains below,
but not with man. Instead, it falls to the sea of the Sitra Achra.
In other words, if one extends some luminescence and
cannot sustain it permanently because one's Kelim (Vessels) are
not yet clean to be fit for the Light, meaning that one will receive
it in vessels of bestowal like the Light that comes from the Giver,
the luminescence must depart from him.
At that time this luminescence falls into the hands of the
Sitra Achra. This continues several times, meaning that one
extends, and then it departs from him.
Hence, the illuminations increase in the sea of the Sitra
Achra, until the cup is full. This means that after one finds the
full measure of the effort that one can find, the Sitra Achra gives
him back everything she had taken into her own authority. This
is the meaning of "He hath swallowed down riches, and he
shall vomit them up again." It follows that all that the Sitra
Achra had taken into her own authority was only as a deposit,
meaning as long as she had command over man.
And the whole matter of the dominion that she has is so that
there will be room for one to scrutinize one's vessels of reception
and admit them into Kedusha (Sanctity). In other words, had she
not governed a person, one would settle for little and then one's
vessels of reception would remain separated. Thus, one would
never be able to gather all the Kelim that belong to the root of
«=/?o£& <y*£ucL e=/hA£ag (SaaC^aSuCcun) 1 0 7
one's soul, admit them into Kedusha, and extend the Light that
belongs to him.
Hence, it is a correction that each time one extends something
and has a descent, he must begin anew, meaning new scrutinies.
And what one had from the past has fallen into the Sitra Achra, and
she holds it in her authority as a deposit. Afterwards one receives
everything that she had received from him this whole time.
Yet, we must also know that if one could sustain any
luminescence, even a small one, but if it were permanent, one
would already be considered whole. In other words, one would
have been able to advance with this illumination. Hence, if one
loses the luminescence, one should regret it.
This is similar to a person who placed a seed in the ground
so that a big tree would grow from it, but took the seed out
of the ground right away. Thus, what is the benefit in the work
of putting the seed in the ground?
Moreover, we can say that he not only took out the seed
from the ground and corrupted it, we can say that he dug out a
tree with ripe fruits out of the ground and corrupted them.
It is the same here: if one had not lost this tiny luminescence,
a great Light would have grown out of it. It follows that it is not
necessarily that he had lost the power of a small luminescence,
but it is as though a great Light indeed had been lost from him.
We must know that it is a rule that one cannot live without
liveliness and pleasure, since it stems from the root of creation,
which is His desire to do good to His creatures. Hence, every
creature cannot exist without liveliness and pleasure. Therefore,
every creature must go and look for a place from which it can
receive delight and pleasure.
But the pleasure is received in three times: in the past, in
the present, and in the future. However, the principal reception
of pleasure is in the present. Although we see that one receives
108 c~ih.cLm.cLtl
pleasure from the past and from the future, too, it is because the
past and the future shine in the present.
Therefore, if one does not find a sensation of pleasure in
the present, one receives liveliness from the past, and he can
tell the others how he was happy in past times. One can receive
sustenance from that in the present, or picture for oneself that
he hopes that in the future he will be happy. But measuring the
sensation of the pleasure from the past and the future depends
on the extent to which they shine for one in the present. Also,
we must know that this occurs both in corporeal pleasures and
in spiritual pleasures.
As we see, when one works, even in corporeality, the order
is that during the work one is unhappy because he exerts
himself. And one can only continue in the work because the
future shines for him, when he will receive the payment for his
work. This shines for a person in the present, and this is why
he can continue the work.
However, if one is unable to picture the reward that he will
receive in the future, one must take pleasure from the future, not
from the reward that he will receive for his work in the future.
In other words, he will not enjoy the reward, but he will not feel
suffering from the exertion. This is what he enjoys now, in the
present, what he will have in the future.
The future shines for him in the present, in that soon the
work will be over, meaning the time that he must work, and he
will receive rest. Thus, the pleasure of rest that one will ultimately
receive still shines for him. In other words, one's profit will be
that he will not be afflicted by what he now feels from the work.
And this gives him the strength to be able to work now.
If one is unable to picture for oneself that soon he will be rid
of the torments that he suffers now, one will come to despair and
sadness, and that state can bring one to take one's own life.
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 1 0 9
This is why our sages said, "One who takes one's life has no
part in the next world," because he denies Providence, that the
Creator leads the world in a form of "good that doeth good."
Instead, one should believe that these states come to him because
Above they want it to bring him Tikkun (Correction), meaning
that one will collect Reshimot (reminiscence) from these states so
that he will be able to understand the conduct of the world more
intensely and more strongly.
These states are called Achoraim (Posterior). And when
one overcomes these states, he will be awarded the discern-
ment ofPanim (Anterior), meaning that the Light shines into
these Achoraim.
There is a rule that one cannot live if one has no place from
which to receive delight and pleasure. Thus, when one is unable
to receive from the present, one must still receive sustenance
from the past or from the future. In other words, the body seeks
sustenance for itself in every means at its disposal.
Then, if one does not agree to receive sustenance from
corporeal things, the body has no choice but to agree to receive
sustenance from spiritual things because it has no other choice.
Hence, it must agree to receive delight and pleasure
from vessels of bestowal, since it is impossible to live without
sustenance. It follows that when one is accustomed to keeping
Torah and Mitzvot Lo Lishma (not for Her Name), meaning
to receive reward for one's work, one has an ability to picture
receiving some reward later on, and one can already work on the
calculation that he will receive delight and pleasure afterwards.
However, if one works not in order to be rewarded, but wants
to work without any reward, how can one picture for oneself
having anything from which to receive sustenance? After all, one
cannot create any picture, because he has nothing to do it on.
Hence, in Lo Lishma, there is no necessity to give one
sustenance from Above, since one has sustenance from the
110 <^>ha.ma.tl
picture of the future, and Only necessity is given from Above,
not luxury. Hence, if one wants to work only for the Creator
and has no wish whatsoever to take sustenance for other things,
there is no other counsel, but he must be given sustenance from
Above. This is so because one demands only the bare necessity to
go on living, and then one receives sustenance from the structure
of the Holy Divinity.
It is as our sages said, "Anyone who is saddened for the public
is rewarded and sees the comfort of the public." The public is
called "The Holy Shechina (Divinity)," since public means a
collective, meaning the assembly of Israel, since Malchut is the
collection of all the souls.
Since one does not want any reward for oneself, but wants
to work for the Creator, which is called "raising Divinity from
the dust," so it will not be lowered so, meaning that they do
not want to work for the Creator, but all that one sees that will
produce benefit for oneself, then there is fuel for the work. And
what concerns the benefit of the Creator, and one does not see
what reward he will receive in return, the body objects to this
work because it feels a taste of dust in this work.
Such a person does want to work for the Creator, but the
body resists it. And one asks of the Creator to give him power
to nonetheless be able to work to raise Divinity from the dust.
Hence, one is awarded the Panim (face) of the Face of the Creator,
which appear to him, and the concealment departs from him.
36. WHAT ARE THE THREE BODIES IN A MAN
I heard on Adar 24, March 19, 1944
Man is made of three bodies:
A. The inner body, which is a clothing for the soul of
Kedusha (Sanctity).
«=/?a£& njsLjJ* ^J&y (IBaaitcHatSuL™.) 1 1 1
B. The Klipa of Noga (Shell).
C. The serpent's skin.
In order to save one from the two bodies, so that they do not
interfere with the Kedusha, and in order for one to be able to use
only the inner body, the counsel for that is that there is a remedy-
to contemplate solely on things that concern the inner body.
That means that one's thought should always remain in the
singular authority, meaning "there is none else besides him."
Rather, He does and will do all the deeds, and there is no creation
in the world that can detach him from the Kedusha.
And because one does not think for those two bodies, they
die, because they have no nourishment and nothing to sustain
them, since the thoughts we think for them are their provision.
This is the meaning of "in the sweat of thy face shalt thou eat
bread." Prior to the sin of the Tree of Knowledge, sustenance
was not dependent on the bread. That is, there was no need to
extend Light and sustenance, but it illuminated.
However, after the sin, when Adam ha Rishon had been affixed
to the serpent's body, then life had been tied in with the bread,
meaning with nourishment that must always draw anew. And
if they are not given nourishment, they die. And this became a
great correction, in order to be saved from those two bodies.
Thus one must try with all one's might not to think
thoughts that concern them, and perhaps this is what our sages
said, "thoughts of transgression are harder than a transgression,"
because thoughts are their nourishment. In other words, they
receive sustenance from the thoughts one thinks for them.
Hence, one must think only for the inner body, for it is a
clothing for the soul of Kedusha. That means that one should
think thoughts that are after one's skin. This means that after
the body's skin is called outside one's body, meaning outside
one's own benefit, but only thoughts of benefiting others. And
this is called "after one's skin."
112 £^>na.ma.ti
This is so because after one's skin, there is no grip for the
Klipot (plural for Klipa), for the Klipot hold only that which is
within one's skin, meaning that which belongs to one's body,
and not outside one's body, called "outside one's skin." That
means that they possess anything that comes within the clothing
of the body, and they cannot hold anything that is not clothed
within the body.
When one persists with thoughts that are after one's skin,
one is awarded what is written, "And when after my skin this is
destroyed, then without my flesh shall I see God" (Job 19, 26).
"This" is the Holy Divinity, and she stands after one's skin. "De-
stroyed" means that it has been corrected to stand "after my skin."
At that time one is awarded "without my flesh shall I see God."
It means that Kedusha comes and clothes the interior of the
body, specifically when one agrees to work outside one's skin,
meaning without any clothing. The wicked, however, who want
to work precisely at a time when there is clothing in the body,
called within the skin, then they will die without wisdom. This
is because then they have no clothing and they are not awarded
anything. However, it is specifically the righteous that are
rewarded with clothing within the body.
37. AN ARTICLE FOR PURIM
I heard in 1948
We must understand several precisions in the Megilla2:
1. It is written, "After these things did King Ahasuerus
promote Haman." We must understand what is "After
these things," meaning after Mordecai had saved the
king. It seems reasonable that the King should have
2 Megillat Esther (Scroll of Esther), referring to The Book of Esther
<=RMl <lf^uAa <z/f-J£ag (fBaaitcHasSuHam.) 1 1 3
promoted Mordecai. But what does it say? That He
promoted Haman.
2. When Esther told the king, "for we are sold, I and my
people," the king asked, "Who is he and where is he?"
It means that the king knew nothing of it, although
it explicitly says that the king told Haman, "The silver
is given to thee, the people also, to do with them as it
seemeth good to thee." Thus, we see that the king did
know of the sale.
3. About "according to every man's wish," our sages said
(Megilla 12), "Rabba said, 'to do according to the will
of Mordecai and Haman.'" It is known that where it
says only "King" it refers to The King of the world.
Thus, how can it be that the Creator will do as the will
of a wicked one?
4. It is written, "Mordecai knew all that was done." It
means that only Mordecai knew, since prior to that, it
states, "but the city of Shushan was perplexed." Thus,
the whole city of Shushan knew about it.
5. It is written, "for the writing which is written in the
king's name, and sealed with the king's ring, may no
man reverse." Thus, how did he give the second letters
afterwards, which ultimately cancel the first letters?
6. What does it mean that our sages said, "On Purim,
one must intoxicate until one cannot tell the cursed
Haman from the blessed Mordecai"?
7. What does it mean that our sages said about the verse,
"And the drinking was according to the law," what is
"according to the law?" Rabbi Hanan said on behalf
of Rabbi Meir, "according to the law of Torah." What
is the law of Torah? More eating than drinking.
1 14 £^>na.ma.ti
To understand the above, we must first understand the
matter of Haman and Mordecai. Our sages said about the verse,
"according to every man's wish," meaning Haman and Mordecai.
We should interpret that Mordecai's wish is called "the rule of
Torah," which is more eating than drinking, and Haman's wish
is the opposite, more drinking than eating.
We asked, "How can it be that He would make a meal ac-
cording to the will of a wicked one"? The answer to that is writ-
ten next to it: "none did compel." It means that the drinking was
not coercive, and this is the meaning of, "none did compel."
It is as our sages said about the verse, "And Moses hid his
face; for he was afraid to look." They said that in return for
"And Moses hid his face," he was rewarded, "and the similitude
of the Lord doth he behold." This means that precisely because
he did not need that (meaning he could make a Masach (Screen)
over it), hence he was permitted to receive. It is also written,
"I have laid help upon one that is mighty." It means that the
Creator gives help to one who is mighty and can walk in the
ways of God.
It is written, "And the drinking was according to the law."
What is "according to the law?" Because "none did compel." It
means that he did not need the drinking, but once they started
to drink, they were taken after it. This implies that they were tied
to the drinking, meaning they needed the drinking, or else they
would not be able to move forward.
This is called "compel," and this is considered that they had
cancelled the method of Mordecai. This is also the meaning of
what our sages said, that that generation was sentenced to perish
because they enjoyed the meal of a wicked one.
In other words, had they received the drinking in the form
of, "none did compel," they would not have annulled Mordecai's
wish, and this is the method of Israel. However, afterwards, when
<=RMl <l)JuuL <=/ht&*9 (IBaaf 'Jo^uU) 1 1 5
they took the drink in a form of "did compel," it follows that
they themselves sentenced the law of Torah to perish, which is
the discernment of Israel.
This is the meaning of more eating than drinking. The
matter of drinking refers to disclosing Hochma (Wisdom), called
"knowing." Eating, on the other hand, is called Ohr de Hassadim
(Light of Mercy), which is faith.
This is the meaning of Bigthan and Teresh, who sought
to lay hands on the king of the world. "And the thing became
known to Mordecai inquisition was made of the matter, and
it was found to be so." The matter of seeking was not at once,
and Mordecai did not obtain it easily, but after great labor was
the matter of this flaw revealed to him. Once it had become
evident to him, "they were both hanged," meaning after the
sensation of the blemish in it, they were hanged, meaning they
removed these actions and desires from the world.
"After these things," meaning after all the labor and the ex-
ertions Mordecai had made by the scrutiny that he had made,
the king wanted to reward him for his effort of working only Lish-
ma (for Her Name) and not for himself. Since there is a rule that
the lower one cannot receive anything without a need, as there is
no Light without a vessel, and a vessel is called a need, since it is
not a need for oneself, how can anything be given to him?
Had the king asked Mordecai what he should give him for
his labor, and since Mordecai is a righteous one, whose work is
only to bestow without any need to ascend in degrees, but he
contents himself with little, the king wished to give the Light of
Wisdom, which extends from the left line, and Mordecai's work
was only from the right line.
What did the king do? He promoted Haman, meaning he
made the left line important. This is the meaning of "and set
his seat above all the ministers." In addition, he gave him the
116 <^>ha.ma.tl
power, meaning all the king's slaves kneeled and bowed before
Haman, "for the king had so commanded," that he would
receive control, and everyone accepted him.
The matter of kneeling is the acceptance of the ruling, because
they liked Haman's way in the work more than Mordecai's way.
All the Jews in Shushan accepted Haman's sovereignty until it
was hard for them to understand Mordecai's views. After all,
everyone understands that the work of walking in the left line,
called knowing, is easier for walking in the ways of the Creator.
It is written that they asked, "Why transgressest thou the
king's commandment?" Since they saw that Mordecai persisted
with his opinion of walking in the way of faith, they became
perplexed, and did not know which side was right.
They went and asked Haman who was right, as it is written,
"they told Haman, to see whether Mordecai's words would
stand; for he had told them that he was a Jew." It means that the
way of the Jew is more eating than drinking, meaning faith is the
rudiment, and this is the whole basis of Judaism.
This caused Haman a great disturbance; why would Mordecai
not agree with his view? Hence, when everyone saw Mordecai's
way, who argued that he alone was taking the path of Judaism,
and those who take another path are considered to be idol
worshipping, it is written, "Yet all this availeth me nothing, so
long as I see Mordecai the Jew sitting at the king's gate." This
is because Mordecai claims that only through him is the gate to
the king, not that of Haman.
Now we can understand why it is written, "Mordecai knew,"
meaning that it is specifically Mordecai who knew. But it is
written, "but the city of Shushan was perplexed," meaning
everybody knew.
We should interpret that the city of Shushan was perplexed
and did not know who was right, but Mordecai knew that if there
<=Rc£h <l)JuuL ^f-^Eag (SBaaC^cu&Jam) 1 1 7
would be Hainan's dominion, that would be the annihilation
of the people of Israel. In other words, he would obliterate the
whole of Israel from the world, meaning the people of Israel's
way of Judaism, whose basis of the work is faith above reason,
called "covered Mercy," to go with the Creator with eyes shut,
and to always say about oneself, "they have eyes and see not,"
since Haman's whole grip is on the left line, called knowing,
which is the opposite of faith.
This is the meaning of the lots that Haman cast, as it was
on Yom Kippurim (Day of Atonement), as it is written, "one lot
for the Lord, and the other lot for Azazel." The lot for the Lord
means a discernment of "right," which is Hassadim (Mercy),
called "eating," which is faith. The lot for Azazel is the left line,
which is in fact considered "good for nothing," and all the Sitra
Achra (Other Side) stems from here.
Hence, a blockage on the Lights extends from the left line,
as only the left line freezes the Lights. This is the meaning of
"cast pur, that is, the lot," meaning it interprets what it casts.
It says "pur," which concerns Pi Ohr (a Mouth of Light, pro-
nounced Pi Ohr).
All the Lights were blocked through the lot for Azazel, and
you find that he cast all the Lights down. Haman thought that
"the righteous shall prepare it and the wicked shall wear it."
In other words, Haman thought, concerning all the efforts
and the exertions that Mordecai had made along with all who
accompanied him, the reward that they deserve, Haman thought
that he would take that reward.
It means that Haman thought that he would take the Lights
that appear through the corrections of Mordecai into his own
dominion. All that was because he saw that the king gave him
the power to extend Light of Wisdom below. Hence, when he
came to the king saying "to destroy the Jews," meaning revoke
Israel's dominion, which is faith and Mercy, and make knowledge
118 <^>ha.ma.tl
disclosed in the world, the king had replied to him: "The silver
is given to thee, the people also, to do with them as it seemeth
good to thee," meaning as Haman sees fit, according to his
dominion, which is left and knowing.
The whole difference between the first and the second letters
is in the word "Jews." In "The copy of the writing" (the copy refers
to the content that came out from before the king. Afterwards,
the copy of the writing is interpreted, explaining the intention
of the copy) it was said, "to be given out for a decree in every
province, was to be published unto all peoples, that they should
be ready against that day." It does not say who are destined, but
Haman interpreted the copy of the writing, as it is written, "and
there was written, according to all that Haman commanded."
The word Jews is written in the second letters, as it is written,
"The copy of the writing, to be given out for a decree in every
province, was to be published unto all the peoples, and that the
Jews should be ready against that day to avenge themselves on
their enemies."
Hence, when Haman came before the king, the king told
him that the silver that had been pre-prepared is given to you,
meaning you need not do anything more since "the people also
[given to thee], to do with them as it seemeth good to thee."
In other words, the people already wants to do as seemeth
good to thee, meaning the people wants to receive your
dominion. Yet, the king did not tell him to revoke the dominion
of Mordecai and the Jews. Instead, it had been preordained that
now, at this time, there will be a disclosure of Hochma, which is
as finding grace in your eyes.
The copy of the writing, "to be given out for a decree in
every province, was to be published unto all peoples." It means
that the decree was that it will be published that the matter of
the disclosure of Hochma (is) for all the nations.
<=R<£h <yzhJa cz4-d.bg (IBaaitJtcuSufam.) 1 1 9
However, it did not say that the discernment of Mordecai and
the Jews would be revoked, which is faith. Instead, the intention
was that there would be disclosure of Hochma (Wisdom), but
they would still choose Hassadim (Mercy).
Haman said that since now is the time of disclosure of
Hochma, the disclosure of Hochma is certainly now given so as to
use the Hochma, as who is it who does something that is not for
use? If it is not used, it follows that the operation was in vain.
Hence, it must be the will of God, and the Creator had made
that disclosure so as to use the Hochma.
Mordecai's argument was that the matter of the disclosure is
only to show that what they take for themselves, to walk in the
right line, which is concealed Hassadim, is not because there is
no choice and this is why they take this path.
This seems like coercion, meaning that they have no other
choice since presently there is no revealed Hochma. Instead, now
that there is revealed Hochma there is room for choosing of their
own free will. In other words, they choose a path of Hassadim
more than the left, which is the disclosure of Hochma.
This means that the disclosure was only so they could reveal
the importance of Hassadim, that it was more important to
them than Hochma. It is as our sages said, "thus far coercively,
henceforth willingly." And this is the meaning of "the Jews
ordained, and took upon them." It follows that the disclosure
of Hochma came now only so they would be able to receive the
method of the Jew willingly.
And that was the dispute between Mordecai and Haman.
Mordecai's argument was that what we now see, that the Creator
reveals the dominion of Hochma, is only so that they would
receive the Hochma, but in order to better the Hassadim.
It means that now they will have a place to show that their
reception of the Hassadim is voluntary, meaning they have room
120 <^>ha.ma.tl
to receive Hochma, since now is the time of the dominion of
the left, which shines Hochma, and still they choose Hassadim. It
follows that they now show— by receiving the Hassadim— that the
right rules the left.
Thus, the Jewish decree is the important one, and Haman
claimed the opposite, that the Creator's current disclosure of
the left line, which is Hochma, is in order to use the Hochma.
Otherwise, it would mean that the Creator had done something
needlessly, meaning that He had done something and there is no
one to enjoy it. Hence, we should not regard what Mordecai says,
but everyone should listen to his voice, and use the disclosure of
Hochma that now appeared.
It follows that the second letters did not revoke the first.
Rather, they presented an explanation and interpretation to the
first copy of the writing, that the matter of the publication to
all the peoples, the matter of the disclosure of the Hochma that
now shines, is for the Jews. In other words, it is so that the Jews
would be able to choose Hassadim of their own free will, and not
because there is no other path to choose.
This is why it is written in the second letters, "and that the
Jews should be ready against that day to avenge themselves on
their enemies." It means that the dominion that Hochma now
has is in order to show that they prefer Hassadim to Hochma,
and this is called "to avenge themselves on their enemies." This
is because their enemies want Hochma specifically, whereas the
Jews reject the Hochma.
Now we can understand what we have asked about the
question of the king, "Who is he, and where is he, that durst
presume in his heart to do so?" And why did He ask? After all,
the king himself had told Haman, "The silver is given to thee,
the people also, to do with them as it seemeth good to thee."
«=/?*£& <yJauL <=# JlU3 (BadeM-aSvIam) 1 2 1
(It is as we have said that the meaning is that the matter of
disclosing Hochma is with the intention that the people will do
as seemeth good to thee, meaning that there would be room for
choice. And this is called "the people also, to do with them as
it seemeth good to thee." However, if there is no disclosure of
Hochma, there is no room for choice, but the Hassadim that they
take, it seems that it is because they have no choice.)
It means that all this came about because the king gave the
order that now would be the time of disclosing Hochma. The
intention was that the left would serve the right. By that it would
become apparent that the right is more important than the left,
and this is why they choose Hassadim.
This is the meaning ofMegillat Esther. There seems to be a
contradiction in terms here, since Megilla (Scroll) means that it
is Galui (revealed) to all, while Esther means that there is Hastara
(Concealment). However, we should interpret that the whole
disclosure is in order to give room to choose concealment.
Now we can understand what our sages wrote, "On Purim,
one must intoxicate until one cannot tell between the cursed
Haman and the blessed Mordecai." The matter of Mordecai
and Esther was prior to the Second Temple, and the building of
the temple signifies the extension of Hochma, and h/lalchut is
called "The Temple."
This is the meaning of Mordecai sending Esther to go to
the king and ask for her people, and she replied, "all the king's
servants," etc., "who is not called, there is one law for him, that
he be put to death," etc., "but I have not been called to come in
unto the king these thirty days."
It means that it is forbidden to extend the discernment of
GAR de Hochma below, and one who does extend GAR (which
are three Sefirot, each comprising ten, which are thirty), is
122 £^>na.ma.ti
sentenced to death, because the left line causes separation from
the life of lives.
"Except such to whom the king shall hold out the golden
scepter, that he may live." Gold means Hochma and GAR. It
means that only by the awakening of the Upper One can one
remain alive, meaning in Dvekut (adhesion), called life, but not
by the awakening of the lower one.
Although Esther is Malchut, who needs Hochma, it is only
by the awakening of the Upper One. However, if she extends
Hochma she loses herself entirely. In that regard, Mordecai had
told her, "(if) then will relief and deliverance arise to the Jews
from another place," meaning by completely revoking the left
line, and the Jews will have only the right line, which is Hassadim,
then "thou and thy father's house will perish."
In the form of "Father founded the daughter," then she
must have Hochma within her. But it must be more eating than
drinking. However, if the Jews have no counsel, they will have to
revoke the left line, and thus her whole self would be annulled.
It is about that that she said, "if I perish, I perish."
In other words, if I go, I am lost, because I might come to
severance, as when the lower one awakens it induces separation
from the life of lives. And if I do not go "then will relief and
deliverance arise to the Jews from another place," meaning in
another way. They would revoke the left line entirely, as Mordecai
had told her. This is why she took the path of Mordecai by
inviting Haman to the feast, which means that she extended the
left line as Mordecai had told her.
Afterwards she incorporated the left in the right and thus
there could be disclosure of Lights below, and also to remain
in a form of Dvekut. This is the meaning of Megillat Esther,
meaning although there is disclosure of the Light of Hochma,
she still takes the form of concealment that is there (because
Esther is Hester— Concealment).
<=R<£h <y*£ucL <=/httae CBaa[^Ha^u[am) 1 2 3
In the matter of him not knowing, it is explained in The Study
of the Ten Sefirot (Part 15, Ohr Pnimi, item 217, par. "He writes")
that although it illuminated Lights of Hochma, it is impossible to
receive without the Light of Hassadim, as this induces separation.
However, a miracle was made where by fasting and crying they
extended the Light of Hassadim, and then they could receive the
Light of Hochma.
However, there is no such thing before the end of correction.
But since this discernment is from the discernment of the end
of correction, at which time it will already be corrected, as it is
written in the Holy Zohar. "SAM is destined to become a Holy
Angel," it follows, that then there will be no difference between
Haman and Mordecai, that Haman too will be corrected. And
this is the meaning of, "On Purim, one must intoxicate until one
cannot tell the cursed Haman from the blessed Mordecai."
It should also be added with regard to the words that they
were hanged, that it is an indication to the hanging on the tree,
meaning they understood that it is the same sin as the sin of
Etz ha Daat (The Tree of Knowledge), as there too the blemish
was in the GAR.
Regarding "sat in the king's gate," it can be added that this
implies that he was sitting and not standing, since sitting is called
VAK, and standing is called GAR.
38. THE FEAR OF GOD IS HIS TREASURE
I heard on March 31, 1947
A treasure is a vessel in which the possession is placed. Grain, for
example, is placed in the barn, and precious things are placed in
a more heavily guarded place. Thus, every received thing is called
by its correlation to the Light, and the vessel must be able to
124 £^>na.ma.ti
receive the things. It is as we learn that there is no Light without
a vessel, and this applies even in corporeality.
Yet, what is the vessel in spirituality, in which we can receive
the spiritual bounty that the Creator wants to give, which will
match the Light? That is, as in corporeality, where the vessel
needs a correlation with the object that is placed in it?
For example: we cannot say that we have treasures of wine,
which we poured in new sacks to keep the wine from turning
sour, or that we have taken a lot of flour in barrels. Instead, there
is a conduct that the container of wine is barrels and jars, and
the container for the flour is sacks and not barrels, etc..
Thus, there is a question, what is the spiritual container,
the vessels from which we can make a big treasure of the
Upper Bounty?
There is a rule that the cow wants to feed more than the
calf wants to eat. This is because His wish is to do good to His
creatures, and the reason for the Tzimtzum (Restriction), we must
believe, is for our own good. And the reason must be that we
do not have the right vessels where the bounty can be, like the
corporeal vessels, which must be right for what is placed there.
Hence, we must say that if we add the vessels, there will be
something to hold the added bounty.
The answer that comes to that is that, in His treasury, the
Creator has only the treasure of fear of God (Berachot 33).
Yet, we should interpret what fear is, that it is the vessel, and
the treasure is made of this vessel, and all the important things
are placed in it. He said that fear is as it is written about Moses:
our sages said (Berachot p. 7), "The reward for 'And Moses hid
his face for he was afraid to look,' he was rewarded with 'the
similitude of the Lord doth he behold.'"
Fear refers to one's fear of the great pleasure that exists
there, that one will not be able to receive it in order to bestow.
<=R<£h <y*£ucL <=/httae CBaa[^Ha^u[am) 1 2 5
The reward for that, for having had fear, is that thus he had
made for himself a vessel in which to receive the Upper Bounty.
This is man's work, and besides that, we attribute everything to
the Creator.
Yet, it is not so with fear, because the meaning of fear is to
not receive. And what the Creator gives, He gives only to receive,
and this is the meaning of, "everything is in the hands of God
except the fear of God."
This is the vessel that we need. Otherwise we will be
considered fools, as our sages said, "Who is a fool? He who loses
what he is given." It means that the Sitra Achra (Other Side) will
take the abundance from us if we cannot aim in order to bestow,
because then it goes to the vessels of reception, which is the Sitra
Achra and impurity.
This is the meaning of, "And ye shall observe the feast of
unleavened bread." Observing means fear. And although the
nature of the Light is that it keeps itself, meaning that the Light
leaves before one wants to receive the Light into the vessels of
reception. Yet one must do it by himself, as much as one can, as
our sages said, "You will observe yourselves a little from below,
and I will observe you a lot from Above."
The reason we attribute fear to people, as our sages said,
"Everything is in the hands of God, but the fear of God," is
because He can give everything except fear. This is because what
the Creator gives is more love, not fear.
Acquiring fear is through the power of Torah and Mitzvot.
It means that when one engages in Torah and Mitzvot with the
intention to be rewarded with bringing contentment to one's
Maker, that aim that rests on the acts of Mitzvot and the study
of Torah brings one to attain it. Otherwise one might stay.
Although one keeps Torah and Mitzvot in every item and detail,
one will still remain merely in the degree of Holy Still.
126 <^>ha.ma.tl
It follows that one should always remember the reason that
obligates one to engage in Torah and Mitzvot. This is what our
sages meant by, "that your Holiness will be for My Name." It
means that I will be your cause, meaning that your entire work
is in wanting to delight Me, meaning that all your deeds will be
in order to bestow.
Our sages said (Berachot 20), "Everything there is in keeping,
there is in remembering." This means that all those who
engage in keeping Torah and Mitzvot with the aim to achieve
"remembering," by way of, "When I remember Him, He will
not suffer me to sleep." It follows, that the keeping is primarily
in order to be awarded remembering.
Thus, one's desire to remember that the Creator is the
cause for keeping Torah and Mitzvot. This is so because it
follows that the reason and the cause to keep the Torah and
Mitzvot is the Creator, as without it one cannot cleave to the
Creator, since "He and I cannot dwell in the same abode," due
to the disparity of form.
The reason that the reward and punishment is not revealed,
that we must only believe in reward and punishment, is
because the Creator wants everyone to work for Him, and not
for themselves. This is discerned as disparity of form from the
Creator. If the reward and punishment were revealed, one would
work because of self-love, meaning so that the Creator would love
him, or because of self-hate, meaning for fear that the Creator
would hate him. It follows that the reason for the work is only
the person, not the Creator, and the Creator wants that He will
be the compelling reason.
It turns out that fear is precisely when one recognizes one's
lowness, and says that his serving the King, meaning that one's
wish to bestow upon Him, is considered a great privilege, and it
is more valuable than he can say. It is according to the rule that
<=RMl njJuAu <^/f-±Plag (!Baa£<J±a*Su£am.) 1 2 7
with an important personality, what is given to him is considered
receiving from him.
To the extent that one feels one's lowness, to that extent
one can begin to appreciate the greatness of the Creator, and the
desire to serve Him will awaken. However, if one is proud, the
Creator says, "he and I cannot dwell in the same abode."
This is the meaning of, "A fool, an evil, and a rude go
together." The reason is that since one has no fear, meaning one
cannot lower oneself before the Creator and say that it is a great
honor for him to be able to serve Him without any reward, one
cannot receive any wisdom from the Creator, and he remains a
fool. Then, he who is a fool is wicked, as our sages said, "One
does not sin unless folly entered him."
39. AND THEY SEWED FIG-LEAVES
I heard on Shavat, 26, February 16, 1947
The leaf refers to the shade that it puts on the light, meaning
on the sun. There are two shades: one comes from the side of
Kedusha (Sanctity), and the other comes due to a sin.
Thus, there are two kinds of concealment of the Light. As the
shade conceals the sun in corporeality, so there is concealment
on the Upper Light, called "sun," which comes from the side of
Kedusha, namely because of a choice. This is as it is written about
Moses, "And Moses hid his face; for he was afraid to look."
The shade comes because of fear, and fear means that one
is afraid to receive the bounty, that he may not be able to aim
in order to bestow. It follows that the shade comes because of
Kedusha, meaning that one wants to cleave to the Creator.
In other words, Dvekut (Adhesion) is called bestowal, and
he is afraid that perhaps he will not have the ability to bestow.
128 <^>ha.ma.tl
It turns out that he is adhered to Kedusha, and this is called "a
shade that comes from the side of Kedusha."
There is also a shade that comes because of a sin. It means
that the concealment comes to one, not because he does not want
to receive, but to the contrary, it is because one wants to receive
in order to receive. This is the reason why the Light leaves, since
the whole difference between Kedusha and Klipa (Shell) is that
the Kedusha wants to bestow and the Klipa wants only to receive,
and not to bestow at all. For this reason that shade is considered
to come from the side of the Klipa.
There is no counsel to exit that state, except as it is written,
"and they sewed fig-leaves together, and made themselves girdles."
Girdles refer to forces of the body that joined in the form a shade
of Kedusha. It means that although now they do not have Light,
since the abundance departed due to the sin, they still overcome
in serving the Creator by mere force, above reason, which is
called "by force."
It is written, "And they heard the voice of the Lord, etc.,
and the man and his wife hid themselves," meaning they went
into the shade. This is the meaning of "and Moses hid his
face," meaning Adam ha Rishon (The First Man) did the same
as did Moses.
"And said unto him: 'Where art thou?' And he said: 'I
heard Thy voice in the garden, and I was afraid, because I
was naked; and I hid myself.'" Naked means stripped off the
Upper Light.
The Creator asked, what is the reason that you came to the
shade, called, "and I hid myself" for I am naked? Is it because of
a shade of Kedusha or because of a sin? The Creator asked him:
"Hast thou eaten of the tree, whereof I commanded thee that
thou shouldest not eat?" meaning because of a sin.
<=R<£h <y*£ucL <=/httae CBaa[^Ha^u[am) 1 2 9
But when the shade comes because of a sin, it is called
"images, image makers, and sorcerers," which is "God hath
made even the one as well as the other." This is because as there
are forces in Kedusha to make changes, and to show signs and
omens, so there are forces in the Sitra Achra. This is why the
righteous do not use these forces, because of "one as well as
the other," so as not to give strength to the Sitra Achra to do
as they do.
Only on exceptional occasions does the Creator not give
the Sitra Achra the same force that is in Kedusha. It is like
Elijah on Mt. Carmel, who said, "Hear me" so they will not
say that it is witchcraft, meaning that there is the strength for
concealment of the Upper Light.
Hence, girdles that come from the side of the fig leaves,
which is from the sin of the Tree of Knowledge, these leaves,
meaning this shade that comes due to the sin, since the cause
is not from the side of Kedusha, when they choose to take shade
by themselves, but they take the shade because they have no
other counsel, this can work only to exit the state of descent.
Afterwards, however, the work must begin anew.
40. FAITH IN THE RAV,
WHAT IS THE MEASURE
I heard in 1943
It is known that there is a right path and a left path. Right comes
from the word the right, referring to the verse, "And he believed
in the Lord." The Targum says, right, when the Rav says to the
disciple to take the right path.
Right is normally called "wholeness," and left, "incom-
pleteness," that corrections are missing there. In that state the
130 <^>ha.ma.tl
disciple must believe the words of his Rav, who tells him to
walk in the right line, called "wholeness."
And what is the "wholeness" by which the disciple should
walk? It is that one should depict to oneself as if one has already
been rewarded with whole faith in the Creator, and already feels
in his organs that the Creator leads the whole world in the form
of "Good that Doeth Good," meaning that the whole world
receives only good from Him.
Yet, when one looks at oneself, he sees that he is poor and
indigent. In addition, when he observes the world, he sees that
the entire world is tormented, each according to his degree.
One should say to that, "They have eyes and see not." It
means that as long as one is in multiple authorities, called they,
they do not see the truth. What are the multiple authorities?
As long as one has two desires, even though one believes that
the entire world belongs to the Creator, but something belongs
to man, too.
In fact, one must annul one's authority before the authority
of the Creator, and say that one does not want to live for oneself,
and the only reason that one does want to exist is in order to
bring contentment to the Creator. Thus, by that one annuls
one's own authority completely, and then one is found in the
single authority, being the authority of the Creator. Only then
can one see the truth, how the Creator leads the world by the
quality of benevolence.
But as long as one is in multiple authorities, meaning when
he still has two desires in both mind and heart, one is unable to
see the truth. Instead, one must go above reason and say, "they
have eyes," but they do not see the truth.
It follows that when one regards oneself, and wants to know
if one is now in a time of descent or a time of ascent, one cannot
know that either. It means that one thinks that he is in a state of
descent, and that too is incorrect, because he might be in a state
<=RMl <yJuuL eJf-J&g (SBaaCc^cu&Iam) 1 3 1
of ascent now, meaning seeing his true state, how far he is from
the Holy Work. Thus, one has now come closer to the truth.
And it might be to the contrary, that now one feels that one
is in a state of elation, when in fact one is now controlled by
receiving for self, called "a descent."
Only one who is already in single authority can discern and
know the truth. Hence, one must trust the opinion of one's Rav
and believe what his Rav tells him. It means that one should go
as his Rav told him to do.
And although one sees many arguments, and sees many
teachings that do not go hand in hand with the opinion of his
Rav, one should nevertheless trust the opinion of one's Rav and
say that what he understands and what he sees in other books
that do not cohere with his Rav's opinion, one should say that as
long as he is in multiple authorities, he cannot understand the
truth. One cannot see what is written in other books, the truth
that they say.
It is known that when one is still not purified, one's Torah
becomes a potion of death to him. And why does it say, "Not
rewarded, his Torah becomes a potion of death to him"? This is
because all the teachings that one learns or hears will not bring
him any benefit to make one able to be imparted the discernment
of life, which is Dvekut (Adhesion) with the Life of Lives. On the
contrary, one is drawn constantly farther from the Life of Lives,
since all that one does is only for the needs of the body, called
"receiving for oneself," which is considered separation.
This means that through one's deeds, one becomes more
separated from the life of lives, and this is called "the potion
of death," since it brings him death and not life. It means that
one becomes ever farther from bestowal, called "equivalence
of form with the Creator," by way of, "As He is Merciful, so
are you merciful."
132 <^>ha.ma.tl
We must also know that when one is engaged in the right,
the time is right to extend Upper Bounty, because "the blessed
adheres to the blessed." In other words, since one is in a state of
completeness, called "blessed," in that respect one presently has
equivalence of form, since the sign of completeness is if one is in
gladness. Otherwise, there is no completeness.
It is as our sages said, "Divinity does not stay but only
out of gladness of a Mitzva." The meaning is that the reason
that it brings one joy is the Mitzva, meaning that the Rav had
commanded him to take the right line.
It follows that one keeps the commandments of the Rav, that
he was allotted a special time to walk on the right and a special
time to walk on the left. Left contradicts the right, since left means
when one calculates for oneself and begins to examine what he
has already acquired in the work of God, and he sees that he is
poor and indigent. Thus, how can one be in wholeness?
Still, one goes above reason because of the commandment of
the Rav. It follows that one's entire wholeness was built on above
reason, and this is called "faith." This is the meaning of, "in
every place where I cause My Name to be mentioned I will come
unto thee and bless thee." "In every place" means although one
is still not worthy of a blessing, nonetheless, I gave My blessing,
because you make a place, meaning a place of gladness, in which
the Upper Light can be.
41. WHAT IS GREATNESS AND SMALLNESS IN FAITH
I heard on the evening following Passover holiday,
March 29, 1945
It is written, "and they believed in the Lord, and in His servant
Moses." We must know that the Lights of Pesach (Passover) have
the power to impart the Light of faith. Yet, do not think that the
<=RMl <yJauU <z/f-±f>.Ud (SBaalc^aSutam) 1 3 3
Light of faith is a small thing, because greatness and smallness
depend only on the receivers.
When one does not work by way of truth, one thinks that he
has too much faith, and with the measure of faith he has, he can dis-
pense to several people, and then they will be fearing and whole.
However, one who wants to serve the Creator in truth, and
constantly examines himself, if he is willing to work devotedly
"and with all thy heart," he sees that he is always deficient in
faith, meaning that he is always short of it.
Only when one has faith can one feel that one is always
seated before the King. When one feels the greatness of the
King, one can discover the love in two ways: in a good way, and
in a way of harsh judgments. Hence, the one who seeks the truth
is the one who needs the Light of faith. If such a person hears or
sees some way to obtain the Light of faith, then one is happy as
though he had found a great fortune.
Hence, those people who seek the truth, on the holiday
of Pesach, which is capable of the Light of faith, we read in the
Parasha (Torah portion), "and they believed in the Lord, and in
His servant Moses," because then is a time that can impart that.
42. WHAT IS THE ACRONYM ELUV IN THE WORK
I heard on Elul 15, August 28, 1942
In order to understand that, we must understand several
other things.
1. The matter of the Kingship, memories, and the rams'
horns, and what is the meaning of what our sages said,
"annul your will before His will, so that He will annul
His will before your will."
3 ELUL is an acronym for the verse "I am my beloved's and my beloved is mine.
134 £^>na.ma.ti
2. The words of our sages, "Evil— at once to death, and
righteous at once to life."
3. The verse, "The sons of Gershon: Libni and Shimei."
4. The words of the Holy Zohar. " Yod is a black point that
has no white in it."
5. Malchut of the Upper becomes Keter to the lower.
6. What is, gladness testifies if the work is in wholeness.
All these things apply in the preparation of the month of Elul.
To understand all the above, we must understand the
purpose of creation, which is said to be because He wishes to do
good to His creatures. And because of the Tikkun (Correction),
so that there will not be a matter of "bread of shame," a Tzimtzum
(Restriction) was made. And from the Tzimtzum extended the
Masach (Screen), by which the vessels of reception are turned
into bestowal.
And when the vessels are prepared to be in order to
bestow, the hidden and treasured Light for the creatures is
received immediately. It means that one receives the delight
and pleasure that was in the Thought of Creation, to do good
to His creatures.
With that we can interpret what is written, "Annul your
will before His will," meaning annul the will to receive in you
before the will to bestow, which is the Creator's will. This
means that one will revoke self-love before the love of God.
This is called "annulling oneself before the Creator," and it is
called Dvekut (Adhesion). Subsequently, the Creator can shine
in your will to receive because it is now corrected in the form
of receiving in order to bestow.
This is the meaning of, "so that He will annul His will before
your will." It means that the Creator annuls His will, meaning
the Tzimtzum (Restriction) that was because of the disparity of
<=RMl <yJauU <z/f-±f>.Ud (SBaalc^aSutam) 1 3 5
form. Now, however, when there is already equivalence of form,
hence now there is expansion of the Light into the desire of the
lower that has been corrected in order to bestow, for this is the
purpose of creation, to do good to His creatures, and now it can
be carried out.
Now we can interpret the verse, "I am my beloved's." It
means that by the T annulling my will to receive before the
Creator in the form of all to bestow, it obtains "and my beloved
is mine." It means that My beloved, which is the Creator, "is
mine," He imparts me the delight and pleasure found in the
Thought of Creation. Thus, what was hidden and restricted
before has now become disclosure of the Face, since now the
purpose of creation has been revealed, which is to do good to
His creatures.
We must know that the vessels of bestowal are called YH
(Yod, He;y) of the name HaVaYaH (Yod, He;y, Vav, Hey), which are
pure vessels. This is the meaning of, "All who receive, receive in
the purer vessel." In that state one is awarded, "and my beloved
is mine," and He imparts abundance upon him, meaning he is
rewarded with the revelation of the Face.
Yet, there is a condition to that: it is impossible to obtain
disclosure before one receives the discernment of Achoraim
(Posterior), discerned as concealment of the Face, and to say
that it is as important to him as the disclosure of the Face. It
means that one should be in gladness as though one has already
acquired the disclosure of the Face.
However, one cannot persist and appreciate the concealment
like the disclosure, except when one works in bestowal. At that
time one can say, "I do not care what I feel during the work
because what is important for me is that I want to bestow upon
the Creator. If the Creator understands that He will have more
contentment if I work in a form of Achoraim, I agree."
136 <^>ha.ma.tl
However, if one still has flickers of reception, one comes to
thoughts, and it is then hard for him to believe that the Creator
leads the world in a manner of "good that doeth good." This
is the meaning of the letter Yod in the name HaVaYaH, which
is the first letter, called "a black point that has no white in it,"
meaning it is all darkness and concealment of the Face.
It means that when one comes to a state where one has
no support, one's state becomes black, which is the lowest
discernment in the Upper World, and that becomes the Keter
to the lower one, as the vessel of Keter is a vessel of bestowal.
The lowest discernment in the Upper is Malchut, which has
nothing of its own, meaning that she does not have anything.
And only in this manner is it called Malchut. It means that if
one assumes the Kingdom of Heaven— which is in a state of not
having anything— gladly, afterwards, it becomes Keter, which
is a vessel of bestowal and the purest Kli. In other words, the
reception of Malchut in a state of darkness subsequently becomes
a Kli of Keter, which is a vessel of bestowal.
It is like the verse, "For the ways of the Lord are right, and
the just do walk in them; but transgressors do stumble therein."
This means that transgressors, those who are controlled by the
vessels of reception, must fall and be crouching under their load
when they come to that state.
The righteous, however, meaning those who are in the
form of bestowal, are elevated by that, meaning by that they are
imparted vessels of bestowal. (Wicked should be interpreted as
those whose heart is still not set on obtaining vessels of bestowal,
and righteous is interpreted as those whose heart is already set
on obtaining vessels of bestowal, but are as yet unable).
It is as the Holy Zohar writes, that the Holy Divinity told
Rashbi (Rabbi Shimon Bar-Yochay), "There is no place to keep
from you," and this is why she appears to him. This is the
<=RMl njJuAu <^/f-±Plag (!Baa£<J±a*Su£am.) 1 3 7
meaning of what Rashbi said, "because of that, and His desire
is upon me," and this is, "I am my beloved's and my beloved is
mine," and then he administers to the VH (Vav, Hey).
This is the meaning of "the Name is incomplete, and the
throne is incomplete until the Hey bonds with the Vav." The
Hey is called "the will to receive," which is the last and final
vessel in which the Vav will dispense into the Hey, and then it
will be the end of correction.
This is the meaning of "righteous— at once to life." It means
that the person himself should say in which book he wants his
name to be written. Is it in the book of the righteous, meaning
that he wants to be given the will to bestow, or not. Since one
has many discernments regarding the will to bestow, meaning
at times one says, "Yes, I want to be given the will to bestow,
but not revoke the will to receive altogether." He rather wants
two worlds for himself, meaning he wants the will to bestow for
his own delight as well.
However, only those who wish to turn their vessels of
reception to be only in bestowal and not to receive anything
for themselves are written in the book of the righteous. It is so
that there will not be room for one to say, "If I had known that
the will to receive had to be revoked, I would not have prayed
for it," (so that he will not say afterwards, "This is not what I
had sworn to").
Hence, one must unreservedly say what one means by
being registered in the book of the righteous, so that he will
not complain afterwards.
We must know that in the work, the book of the righteous
and the book of the wicked are in one person. It means that
one must make a choice and clearly know what one wants,
because wicked and righteous relate to the same person.
138 <^>ha.ma.tl
Hence, one must say if he wants to be written in the book
of the righteous, to be immediately for life, meaning cleave to
the Life of Lives, that he wants to do everything for the Creator.
In addition, when one comes to be written in the book of the
wicked, where all those who wish to be receivers for themselves
are registered, one says that they should be written there to
death at once, meaning that the will to receive for oneself will be
revoked in him, as if it had died.
Yet, sometimes one is doubtful. In other words, one does
not want that one's will to receive will be immediately revoked
in him. It is hard for one to decide at once that all his fractions
of reception will be put to death instantaneously, meaning he
does not agree that all his desires for reception will be annulled
in him at once.
Instead, one wants that one's fragments of reception will be
annulled in him gradually and slowly, not all at once, meaning
that the vessels of reception will operate some, and some the
vessels of bestowal. It follows that this person has no firm and
clear view.
A firm view is that, on the one hand, he claims, it is all mine,
meaning all for the purpose of the will to receive. On the other
hand, he claims that it is all for the Creator, and this is called a
firm view. Yet, what one can do if the body disagrees with one's
view of wanting to be entirely for the Creator?
In that state you can say that this person does everything
he can to be entirely for the Creator, meaning he prays to the
Creator to help him be able to execute all his desires only for the
Creator. It is for that that we pray, "Remember us for life and
write us in the book of life."
This is why he writes, "Malchut," meaning that one will
take upon oneself the discernment of the black point that has
no white in it. This is the meaning of "Annul your will" so that
your remembrance will rise before Me and then His will, will
<=RMl <yJauU <z/f-±f>.Ud (SBaalc^aSutam) 1 3 9
be annulled before your will. With what? With a horn, mean-
ing with the horn of the mother, meaning the matter depends
on repentance.
In other words, if one accepts the blackness, one should
also try that it will be in an honorable manner, and not in a
disgraceful manner. This is called "the horn of the Mother,"
meaning that one will consider it handsome and respectable.
Accordingly, we should interpret what is written, "The sons
of Gershon: Libni and Shimei." If one sees that he has been
expelled from the work, one should know that this is due to
Libni,4 meaning because he specifically wants whiteness. In other
words, if one is given the whiteness, meaning that everything
one does will shine, which means that one will feel a good taste
in the Torah and in the prayer, then one is willing to listen and
engage in Torah and Mitzvot.
This is the meaning of "Shimei."3 It means that it is precisely
through a form of "whiteness" that one can hear. However,
during the work one sees a shape of black, and cannot agree
to hear of taking upon himself this work. Hence, one must be
expelled from the King's Hall, for reception of the Kingdom of
Heaven must be unconditional surrender.
However, when one says that he is willing to take upon
himself the work on condition that there will be a shape of
white, meaning that the day will shine for him, and he does not
agree if the work appears to him in a black form, this person has
no place in the King's Hall. This is because those who wish to
work in order to bestow are admitted into the King's Hall, and
when one works in order to bestow, he does not mind what he
feels during the work.
Rather, even in a state where one sees a shape of black, one
is not impressed by it, but he only wants the Creator to give him
4 A word that sounds like the Hebrew Lavan (White).
5 A word that sounds like the Hebrew Shmi'a (Hearing).
140 c~ih.CLm.CLtl
strength to be able to overcome all the obstacles. It means that
one does not ask of the Creator to give him a shape of white, but
to give him the strength to overcome all the concealments.
Hence, those people who want to work in order to bestow,
if there is always a state of whiteness, the whiteness allows one to
continue in the work. This is because, while it shines, one is able
to work even in the form of reception for oneself.
Hence, one will never have the ability to know if one's work
is in purity or not, and this causes one to never be able to be
awarded Dvekut (Adhesion) with the Creator. For this reason
one is given a form of blackness from Above, and then one sees
if one's work is in purity.
In other words, if one can be in gladness in a state of
blackness, too, it is a sign that one's work is in purity, because
one must be glad and believe that from Above he was given a
chance to be able to work in order to bestow.
This is as our sages wrote, "All who are greedy are cross." It
means that one immersed in self-reception is cross, since he is
always lacking. He forever needs to fulfill his vessels of reception.
However, those who want to walk in the path of bestowal
should always be in gladness. This means that in any shape that
comes upon him, one should be in gladness, since he has no
intention to receive for himself.
This is why he says that either way, if one is really working
in order to bestow, one should certainly be glad that he has
been granted bringing contentment to his Maker. And if one
feels that his work is still not to bestow, he should also be in
gladness because for himself, one says that he does not want
anything for himself. He is happy that the will to receive cannot
enjoy this work, and that should give him joy. However, if one
thinks that one will also have something for himself from this
work, one permits the Sitra Achra (Other Side) to cling to his
work, and this causes him sadness, and anger, etc..
43. THE MATTER OF TRUTH AND FAITH
I heard
Truth is what one feels and sees in one's eyes. This discernment
is called "reward and punishment," meaning that nothing can be
gained without labor. It is like a person who sits in his home and
does not want to do anything to provide for his sustenance. He
says that since the Creator is good that doeth good, and provides
for all, hence He will certainly send him his needs, while he
himself is required to no action.
Of course, if this person behaves in this manner, he will
certainly starve to death. Reason, too, necessitates it, so it
appears to the eyes, and this is indeed the truth, meaning that
he will die of starvation.
But at the same time one must believe above reason that one
could obtain all one's needs without any exertion and trouble,
because of private Providence. In other words, the Creator does
and will do every deed, and one does not help Him in anything, but
the Creator does everything, and one cannot add or subtract.
Yet, how can these two things go hand in hand, since one
contradicts the other? One discernment is called what one's
mind attains, meaning that without man's help, meaning that
without preceding labor and exertion, nothing will be attained.
This is called "truth," because the Creator wanted one to feel
that way. This is why this path is called "the path of truth."
Let it not perplex you that, if these two ways are in
contradiction, how is it possible that this state is true? The
answer is that the truth does not refer to the way and to the state.
Rather, truth refers to the sensation that the Creator wanted
one to feel like that; this is "truth." It follows that the matter of
truth can be said precisely about the Creator, meaning about
His will, that He wants one to feel and see this way.
142 <^>ha.ma.tl
Yet, at the same time, one must believe that even though one
does not feel and does not see with one's mind's eye that the Creator
can help him obtain all the profits that can be gained without any
exertion, it is only with respect to private Providence.
The reason that one cannot attain the matter of private
Providence before one attains the matter of reward and
punishment is that private Providence is an eternal thing, and
one's mind is not eternal. Hence, something eternal cannot clothe
in something not eternal. Thus, once one has been awarded
the discernment of reward and punishment, the reward and
punishment become a Kli (Receptacle) where private Providence
can clothe.
Now we can understand the verse, "O Lord, do save, O
Lord, do succeed." "Do save" refers to reward and punishment.
One must pray that the Creator will provide one with labor and
exertion by which one will have reward. At the same time one
should pray for success, which is private Providence, meaning
that one will be rewarded with all the profits in the world without
any labor and exertion.
We also see this in corporeal possessions (discerned by
their separation in places, meaning in two bodies, whereas in
spiritual matters everything is examined on a single body but
in two times). There are people who obtain their possessions
specifically through great exertion, energy, and great wit, and at
the same time we see the opposite, that people who are not so
witty, who do not have that much energy, and do not make great
efforts, succeed and become the greatest owners of property and
possessions in the world.
The answer is that these corporeal things extend from their
Upper Roots, meaning from reward and punishment and from
private Providence. The only difference is that in spirituality it
appears in one place, meaning in one subject, but one-by-one,
«=/?o£& <y*£ucL e=/hA£ag (SaaC^aSuCcun) 1 4 3
meaning in one person but in two states. And in corporeality it
is in one time, but in two subjects, meaning at one time and in
two different people.
44. MIND AND HEART
I heard on Tevet 10, February 1, 1928
One must examine if the faith is in order, meaning if one has fear
and love, as it is written, "If I am a father, where is my honor, and
if I am a Lord, where is my fear?" And this is called "Mind."
We must also see that there will not be any desires for self-
gratification, that even a thought to want for himself will not
arise in him, but all his desires will be only to bestow upon the
Creator. This is called "heart," which is the meaning of "The
Merciful One wants the heart."
45. TWO DISCERNMENTS IN THE TORAH AND IN
THE WORK
I heard on Elul 1, September 5, 1948
There are two discernments in the Torah, and there are two
discernments in the work. The first is the discernment of fear,
and the second is the discernment of love. Torah is called a state
of wholeness, meaning we do not speak of the state one's work is
in, but we speak with respect to the Torah in and of itself.
The first is called "love," meaning that one has a desire
and craving to know the ways of the Creator and His hidden
treasures, and for that one makes every effort and exertion to
obtain his wish. One regards everything in the Torah that one
extracts from one's study as having been granted a priceless
144 c~ih.CLm.CLtl
thing. According to the appreciation from the importance of
the Torah, so one gradually grows until one is slowly shown the
secrets of the Torah, according to one's exertion.
The second discernment is fear, meaning that one wants to
be a servant of the Creator. Since "He who does not know the
commandment of the Upper One, how will he serve Him?" one
fears and dreads not knowing how to serve the Creator.
When one learns in this way, every time one finds a flavor
in the Torah, and can use it, one is elated and excited according
to the appreciation of the importance from having been granted
something in the Torah. And if one persists in this way, one is
gradually shown the secrets of the Torah.
Here there is a difference between external teachings and the
wisdom of the Torah: In exterior teachings, the elation lessens
the intellect, since emotion is opposite to intellect. Thus, the
elation diminishes the understanding of the mind.
However, in the wisdom of the Torah, the elation is an
essence, like the ratio. The reason for it is that the Torah is life,
as it is written, "wisdom preserveth the life of him that hath it,"
as wisdom and life are the same thing.
Hence, as the wisdom appears in the mind, so the wisdom
appears in the emotion, because the Light of life fills all the
organs. (It seems to me that this is why one should see that one is
always thrilled with the wisdom of the Torah, since in the elation
there is a great distinction between an exterior teaching and the
wisdom of the Torah.)
It is likewise, in the work, considered the left line,
because it is discerned as reception. The matter of reception
means that one wants to receive because one feels a lack,
and a lack is regarded as three discernments: 1) the want of
the individual; 2) the want of the public; 3) the want of the
Shechina (Divinity).
«=/?o£& <y*£ucL e=/hA£ag (SaaC^aSuCcun) 1 4 5
Any want is regarded as wanting to fulfill the deficiency;
hence it is considered reception, and left line. Torah, however,
means that one works not because one feels a lack that must
be corrected, but that one wants to bestow contentment upon
one's Maker.
(It is like a prayer, and praise, and gratitude. When one
engages in a way that one feels oneself in wholeness and does
not see any shortcoming in the world, this is called "Torah."
However, if one engages while feeling some shortcoming, this is
called "work.")
Also, two discernments must be made during the work: 1)
due to love of God, when one wants to cleave to the Creator,
when one feels that this is the place where one can bring out the
measure of love one feels, and love the Creator; 2) because of
fear, when one has fear of God.
46. THE DOMINATION OF ISRAEL OVER THE KLIPOT
I heard
Concerning the domination of Israel over the Klipot (Shells),
and vise-versa, the domination of the Klipot over Israel. First
we must understand what is "Israel" and what is "The Nations
of the World."
It is explained in several places that Israel means "Internality, "
called "The Anterior Kelim (Vessels)," with which one can
work in order to bestow contentment upon one's Maker. "The
Nations of the World" are called "Externality," "The Posterior
Kelim" whose sustenance comes solely from reception and not
from bestowal.
The domination of the nations of the world over Israel is in
that they cannot work in a form of bestowal and in the Anterior
146 £^>na.ma.ti
Kelim, but only in the Posterior Kelim. They entice the workers of
the Creator to extend the Lights below in the Posterior Kelim.
The domination of Israel means that if they give power so
that each and every one will be able to work in order to bestow
contentment upon his Maker, meaning only in Anterior Kelim,
even if they extend Hochma (Wisdom), it is only in a form of "A
path to travel through," and not more.
47. IN THE PLACE WHERE YOU FIND HIS GREATNESS
I heard
"In the place where you find His greatness, there you find His
humbleness." It means that one who is always in true Dvekut
(Adhesion), sees that the Creator lowers Himself, meaning the
Creator is present in the low places.
One does not know what to do, and therefore it is written,
"that is enthroned on high, that looketh down low upon heaven
and upon the earth?" One sees the greatness of the Creator and
then "That looketh down low," meaning one lowers the heaven
to the earth. The advice that is given to that is to think that if
this desire is from the Creator, we have nothing greater than
that, as it is written, "He raiseth up the poor out of the gutter."
First, one must see that one has a want. If he does not, he
should pray for it, why does one not have it? The reason one
does not have a want is due to the diminution of awareness.
Hence, in every Mitzva (Precept/Commandment), one must
pray, why does one not have awareness that one is not keeping
the Mitzva in wholeness? In other words, the will to receive covers
so that one will not see the truth.
If one would see that one is in such a low state, then one
would certainly not want to be in that state. Instead, one should
<=RMl <y^ucL <=/hJ&*9 (SBaat ' c^-cuSuEam) 147
exert in one's work every time until one comes to repentance, as
it is written, "He bringeth down to the grave, and bringeth up."
It means that when the Creator wants the wicked to
repent, He makes the netherworld so low for him that the
wicked himself does not want to be so. Hence, one needs to
pray pleadingly that the Creator will show him the truth by
adding to him the Light of the Torah.
48. THE PRIMARY BASIS
I heard on the evening after Shabbat, Vayera,
November 8, 1952
The primary basis is a path that is known to all. The care
and the guard regarding the intellect is because it is built on
the foundation of a question. If one encounters the known
question, one must be armed and protected to stand guard and
instantaneously reply with the known answer.
In other words, the whole structure is built on questions
and answers, when one who is on the path of the Creator, and is
rewarded with building the structure of Divinity. And when one
has no place for questions and answers, he is called "standing."
The Creator has prepared a place even to those who have
already been granted the permanent clothing of Divinity, and are
already on the path of degrees, who no longer have a place for the
above work. In this place they have a free basis where faith can be.
Although it is difficult to understand how such a thing can
be in high degrees, the Creator Himself can do such a thing.
This is the meaning of the correction of the middle line, and
the prohibition on reception from the left line.
At the same time, we see that Hochma appears only in
Malchut. And even though Malchut is an opposite attribute
148 c~ih.CLm.CLtl
from Hochma, still, the place for the appearance of Hochma is
precisely here in Malchut.
This is the meaning of, "and let this ruin be under thy
hand." Our sages said that one does not stand on a law unless
he has failed in it. Law means a discernment of Malchut (and
this is the meaning of the bride; when going to the bride it is
called "law"6). It is built solely on obstacles, meaning on a time
of questions. When one has no questions, one does not have the
name "Faith" or "Divinity."
49. THE MOST IMPORTANT IS THE MIND
AND THE HEART
I heard on Thursday, Vayera, November 6, 1952
There should be a preparation on the discernment of "mind," in
that work which refers to the discernment of faith. This means
that if one is neglectful in the work of faith, one falls into a
state of wanting only knowledge, which is a Klipa (Shell), which
is against the Holy Shechina (Divinity). Hence, one's work is to
strengthen the discernment of "mind" every time.
Similarly, if one feels negligence in the work of the heart,
one needs to strengthen the work that relates to the discernment
of "heart," and perform opposite operations, meaning affliction
of the body, which is the opposite of the will to receive. The
difference between negligence in the work of the mind and the
work of the heart is that there is an evil Klipa (shell) against the
mind that can prompt a state of "pondering the beginning."
Hence, one must perform opposite actions, meaning in
every renewal of the discernment of "mind," he will take upon
himself remorse for the past and acceptance of the future. One
6 In Hebrew, the words "bride" and "law" are written with the same letters,
except in a different order.
«=/?o£& <y*£ucL e=/hA£ag (SaaC^aSuCcun) 1 4 9
can receive the source that causes it from the discernment of
"still." And the matter of the clothing of faith is a perpetual and
eternal thing. Hence, one will always have it as a measurement if
one's work is clean or not, since the clothing of Shechina departs
only due to a flaw, either in the mind or in the heart.
50. TWO STATES
I heard on Sivan 20
There are two states to the world. In the first state the world is
called "pain," and in the second state it is called "Holy Shechina
(Divinity)." It is so because before one is endowed with correcting
one's deeds to be in order to bestow, one feels the world only in
the form of pains and torments.
However, afterwards one is rewarded with seeing that the
Holy Shechina is clothed in the entire world, and then the Creator
is considered to be filling the world. Then the world is called
"Holy Shechina," which receives from the Creator. This is called
"the unification of the Creator and Divinity." As the Creator
gives, so the world is now occupied solely in bestowal.
It is like a sad tune. Some players know how to perform the
suffering about which the tune is composed, because all melodies
are like a spoken language where the tune interprets the words
that one wants to say out loud. If the tune evokes crying in the
listeners to the extent that each and everyone cries because of
the suffering that the melody expresses, it is then called "a tune,"
and everyone loves to hear it.
However, how can people enjoy suffering? Since the tune
does not point to present suffering, but to the past, meaning
torments that have already past, were sweetened, and received
their fill, for that reason people like to hear them. It indicates
to the sweetening of the judgments, that the pains one had were
150 <^>ha.ma.tl
sweetened. This is why these sufferings are sweet to hear, and
then the world is called "Holy Divinity."
The important thing that one should know and feel is
that there is a leader to the city, as our sages said, "Abraham
the Patriarch said, 'There is no city without a leader.'" One
must not think that everything that happens in the world is
incidental and that the Sitra Achra causes one to sin and say that
everything is incidental.
This is the meaning of Hammat (vessel of) Keri (semen).
There is a Hammat filled with Keri. The Keri brings one to
think that everything is Bemikreh (incidental). (Even when the
Sitra Achra brings one such thoughts as to say that everything is
incidental, without guidance, this is also not by chance, but the
Creator wanted it this way.)
However, one must believe in reward and punishment, and
that there is a judgment and there is a judge, and everything
is conducted by Providence of reward and punishment. This is
because sometimes when some desire and awakening for the
work of God comes to a person, and he thinks that it comes
to him by chance, he should know that here, too, he made an
effort that preceded the hearing. He prayed to be helped from
Above to be able to perform an act with intent, and this is
called raising MAN.
Yet, one has already forgotten about that and did not
consider it doing, since one did not receive an instantaneous
answer to the prayer, so as to say, "for You hear the prayer of
every mouth." Still, one should believe that the order from
Above is that the response for the prayer may come several days
and months after one prays.
One should not think that it is by chance that one has
received this present awakening. Sometimes one says, "Now that
I feel that I do not lack anything and I have no concerns, my
<=RMl njJuuU <z/f-±&Ug (SBaat 'tJic^uCcinz) 1 5 1
mind is clear and sound now, and for that reason I can focus my
mind and desire on the work of God."
It follows that one can say that his entire engagement in
the work of God is, "his power and the might of his hand
hath gotten him that wealth." Thus, when one can engage and
attain spiritual needs, one should believe that this is the answer
to the prayer. What one has prayed for before, that prayer has
now been answered.
Also, sometimes when reading some book, and the Creator
opens one's eyes and he feels some awakening, then too one's
regular conduct is to relate it to chance. However, it is all guided.
Although one knows that the whole Torah is the names of
the Creator, how can one say that through the book one is reading
came some kind of sublime sensation? One must know that one
often reads the book and knows that the whole Torah is the
names of the Creator, but nevertheless receives no luminescence
and sensation. Instead, everything is dry and the knowledge that
one knows does not help him at all.
Hence, when one studies in a certain book and hangs his
hope in Him, one's study should be on the basis of faith, that one
believes in Providence and that the Creator will open his eyes. At
that time one becomes needy of the Creator and thus has contact
with the Creator. By that one can attain adhesion with Him.
There are two forces that contradict each other, an Upper
Force and a Lower Force. The Upper Force is, as it is written,
"Every one that is called by My Name, and whom I have created
for My glory." This means that the whole world was created
only for the glory of the Creator. The Lower Force is the will
to receive that argues that everything was created for it, both
corporeal and spiritual things, all is for self-love.
The will to receive argues that it deserves this world and
the next world. Of course, the Creator is the winner, but this is
152 <^>ha.ma.tl
called "the path of pain." It is called "a long way." But there is
a short way, called "the path of Torah." It should be everyone's
intention— to shorten time.
This is called "I will hasten it." Otherwise it will be "in
its time," as our sages said, "rewarded— I will hasten it; not
rewarded— in its time," "that I place upon you a king such as
Haman, and he will force you to reform."
The Torah begins from Beresheet (In the beginning), etc.
"Now the earth was unformed and void, and darkness," etc.,
and ends, "in the sight of all Israel."
In the beginning we see that the land is "unformed and void,
and darkness," but then when they correct themselves to bestow,
then they are rewarded with "and God said, let there be light
etc." until the Light appears "in the sight of all Israel."
51. IF YOU ENCOUNTER THIS VILLAIN
I heard after the holiday of Passover, April 27, 1943
"If you encounter this villain, draw him to the seminary, etc. and
if not, remind him of the dying day." It means that he will remind
him that the work should be in the place where he is not present,
which is after one's skin. This is called "working outside one's
body," that he has not a single thought about his own body.
52. A TRANSGRESSION DOES NOT
PUT OUT A MITZVA
I heard on the eve of Shabbat, Iyar 9, May 14, 1943
"A transgression does not put out a Mitzva (Commandment),"
and a Mitzva does not put out a transgression. It is the conduct
<=RMl tyJuuL c# sHag (SBaat^cuSuLm) 1 5 3
of the work that one must take the good path. But the bad in a
person does not let him take the good path.
However, one must know that one does not need to uproot
the evil, as this thing is impossible. Rather, one must only hate
the evil, as it is written, "Ye that love the Lord, hate evil." Thus,
it is only hatred that is needed, since it is the conduct of hate to
separate the adhered.
For this reason, evil has no existence of its own. Rather, the
existence of evil depends on love for the evil or the hate for the
evil. It means that if one has love for evil then one is caught in
the authority of the evil. If one hates the evil, one exits their
premises and one's evil has no dominion over that person.
It follows that the primary work is not in the actual evil, but
in the measure of love and the measure of hate. And for this
reason transgression prompts transgression. We must ask, "Why
one deserves such a punishment?" When one falls from one's
work, one must be aided to rise from the fall. Here, however, we
see that more obstacles are added to one, so that one would fall
lower than one's first fall.
But in order for one to feel hatred for the evil, one is given
more evil, so as to feel how the transgression departs one from
the work of God. Although one did regret the first transgression,
one still did not feel a measure of remorse that would bring one
hatred for the evil.
Hence, a transgression prompts a transgression, and every
time one regrets, and each remorse certainly instigates hatred
for the evil until the measure of one's hatred for the evil is
completed. At that time one is separated from the evil, since evil
induces separation.
It therefore follows that if one finds a certain measure of
hate at a level that prompts separation, one does not need a
correction of transgression-prompts-transgression, and naturally,
154 £^>na.ma.ti
one saves time. When one has been rewarded, one is admitted to
the love of God. This is the meaning of, "ye that love the Lord,
hate evil." They only hate the evil, but the evil itself remains in
its place, and it is only hatred to the evil that we need.
This extends from, "Yet Thou hast made him but little lower
than God," and this is the meaning of the serpent's saying,
"and ye shall be as God, knowing good and evil." It means
that when one exerts and wants to understand all the conducts
of Providence, such as the Creator, this is the meaning of, "A
man's pride shall bring him low." It means that one wants to
understand everything in the exterior mind, and if one does not
understand it, one is in lowness.
The truth is that if one awakens to know some thing, it
is a sign that one needs to know that thing. And when one
overcomes one's own mind, what he wishes to understand, and
takes everything in faith above reason, this is called the greatest
lowness in the human attribute. You find that to the extent
that one has a demand to know more, yet takes it in faith above
reason, you find that he is in greater lowness.
Now we can understand what they interpreted about the
verse (Numbers, 12:3), "Now the man Moses was very meek,"
humble and patient. It means that he tolerated the lowness in
the highest possible measure.
This is the meaning of Adam ha Rishon eating from the Tree
of Life prior to the sin, and that he was in wholeness. Yet, he
could not walk more than the degree he stood on, since he did
not feel any want in his state. Hence, he naturally could not
discover all the Holy Names.
For this reason he made, "He is terrible in His doing
toward the children of men," that he would eat from the tree of
knowledge of good and evil. And through this sin, all the Lights
<=/?<£& tyJuuL c# sHag (SBaat^cuSuLm) 1 5 5
departed from him, hence, he was naturally compelled to start
his work anew.
And the writing says about it that he was expelled from the
Garden of Eden because if he had eaten from the Tree of Life he
would have lived forever. This is the meaning of the internality
of the worlds. If one enters there, one remains there forever.
It means that once more one would remain without any want.
And to be able to go and reveal the Holy Names, which appear
by the correction of good and evil, he therefore had to eat from
the Tree of Knowledge.
It is similar to a person who wants to give his friend a big
barrel filled with wine, but his friend has only a small cup. What
does he do? He pours wine into that cup and takes the cup home,
where he pours it. After that he begins to go with the cup once
more and once more fills it with wine. Then, once more he goes
to his house, until he receives all the wine-barrels.
I had heard another parable that he had told of two friends,
one of which became a king and the other became very poor,
and he had heard that his friend became a king. The poor went
to his friend the king, and told him of his bad state.
The king gave him a letter to the minister of the treasury that
for two hours he would receive as much money as he wanted.
The poor came to the treasury with a small box and entered and
filled that small box with money.
When he came out, the minister kicked the box and all the
money fell to the floor. It continued similarly time and time
again, and the poor man was crying, "Why are you doing this
to me?" Finally, he said, all the money that you took throughout
this whole time is yours and you will take it all. You did not have
the receptacles to take enough money from the treasury, and this
is why that trick was played on you.
156 c~bha.ma.tl
53. THE MATTER OF LIMITATION
I heard on the eve of Shabbat, Sivan 1, June 4, 1943
The matter of limitation is to limit the state one is in and not
want Gadlut (Greatness). Instead, one wants to remain in one's
present state forever, and this is called eternal Dvekut (Adhesion).
Regardless of the measure of Gadlut that one has, even if one has
the smallest Katnut (Smallness), if it shines forever it is considered
having been imparted eternal Dvekut.
However, one who wants more Gadlut, it is considered
luxury. And this is the meaning of, "any sorrow will be surplus,"
meaning that sadness comes to a person because he wants
luxuries. This is what it means that when Israel came to receive
the Torah, Moses brought forth the people to the bottom of
the mountain, as it is written, "and they stood at the nether
part of the mount."
(A mount (Hebrew: Har) means thoughts (Hebrew:
Hirhurim)). Moses led them to the end of the thought and the
understanding and the reason, the lowest degree there is. Only
then, when they agreed to such a state, to walk in it without any
wavering and motion, but to remain in that state as if they had
the greatest Gadlut, and to be happy for it, this is the meaning
of, "Serve the Lord with gladness." This is so because during
the Gadlut it is irrelevant to say that He gives them work to be
in gladness, since during the Gadlut gladness comes by itself.
Instead, the work of gladness is given to them for the time of
Katnut, so that they will have joy although they feel Katnut. And
this is a great work.
This is called the main part of the degree, which is a
discernment of Katnut. This discernment must be permanent,
and the Gadlut is only an addition. Also, one should yearn for
the main part, not for the additions.
<=RMl <yJuAa <z/f-±?>£*g (IBaaitcHatSufam.) 1 5 7
54. THE PURPOSE OF THE WORK
What I heard on Shevat 16, February 13, 1941
It is known that the servitude is essentially to bestow contentment
upon the Maker. Yet, one must know the meaning of bestowing,
as this is commonly used, and it is known that habit wears off
the taste. Therefore, we must thoroughly clarify the meaning of
the word to bestow.
The thing is that the will to receive too is incorporated in
the will to bestow of the lower one (but the will to receive can be
used with corrections), or else there is no connection between
the giver and the receiver. This is because it is impossible that
one will give and the other will give nothing in return, and that
there will be a state of partnership.
Only when they both show love to one another is there a
connection and friendship between them. But if one shows
love and the other shows no response, such a love is unreal and
has no right to exist. Our sages stated about the verse, "and say
unto Zion: 'Thou art My people'" (Isaiah 51), do not say Ami
(My people), but Imi (with Me),7 "to be My partner" (Zohar
Beresheet p. 5), meaning that the creatures are in partnership
with the Creator.
It follows that when the lower one wants to bestow upon the
Creator, then the lower one too should receive from the Creator.
This is called partnership, when the lower one gives, and the
Upper One gives too.
However, the will to receive should crave to cleave unto Him
and receive His abundance, and sustenance, and goodness; and
that was the purpose of creation, to do good to His creatures.
However, because of the breaking that occurred in the world
of Nekudim, the will to receive fell into the domination of the
7 Both words consist of the same letters in Hebrew, and when there are no
punctuation marks, as in the Bible, they look the same.
158 <^>ha.ma.tl
Klipot (Shells), by which two discernments were made in the Kli
(Vessel). The first is that it developed a relation to the separated
pleasures, and the work of exiting the authority of the Klipot
is called "the work of purification." The second discernment
that occurred due to the breaking is the detachment from
spiritual pleasures.
In other words, one becomes distant from spirituality, and has
no desire for spirituality. The correction for that is called Kedusha
(Sanctity), where the order of the work is to crave His greatness.
In that state the Creator shines for one in these vessels. However,
we must know that to the extent that one has Kelim (plural for
Kli) of purity, called "hate evil," to that extent one can work in
Kedusha, as it is written, "ye that love the Lord, hate evil."
It follows that there are two discernments, the first is purity,
and the second is Kedusha. Kedusha is called the Kli, being the
preparation to receive His goodness, by way of, to do good to
His creatures. However, this Kli is attributed to the lower one,
meaning that it is for us to repair. In other words, it is for us
to crave the good, and this means engaging extensively in His
greatness and one's own lowness.
Yet, the abundance that should appear in the Kli of Kedusha
is in the hands of the Creator; He is the One who imparts the
lower one with bounty. At that time the lower one cannot help
in that in any way, and this is called, "The secret things belong
unto the Lord our God."
The Thought of Creation, called "to do good to His
creatures," begins from Ein So/ (No End). For this reason we pray
to Ein Sof, meaning to the connection that exists between the
Creator and the creatures. This is the meaning of what is written
in the writings of the Ari, that we must pray to Ein Sof.
It is so because Atzmuto (His Self) has no connection with
the creatures, as the beginning of the connection starts in Ein
<=RMl tyJuuL c# sHag (SBaat^cuSuLm) 1 5 9
Sof, where His Name is, which is the root of creation. This is
the meaning of what is written in the Yerushalmi,8 that one
who prays will pray in the Name, meaning where there is His
Name, and His Name and Ein Sof are called in the words of the
legend, "A tower filled with goodly matters." This is why we
pray to the Name, to receive the benefit that has been prepared
for us in advance.
This is why Keter is called "His desire to do good to His
creatures," and the benefit itself is called Hochma (Wisdom),
which is the essence of the abundance. This is why Keter is
called Ein Sof and "Emanator." However, Hochma is not called
"emanated" yet, since there is still no Kli in Hochma, and it is
considered a Light without a Kli.
Hence, Hochma, too, is discerned as the Emanator because
there is no attainment in the Light without a Kli, and the whole
difference between Keter and Hochma is that there, the root of
the emanated is more disclosed.
55. HAMAN FROM THE TORAH, FROM WHERE
I heard on Shevat 16, February 13, 1941
Haman from the Torah, from where? "Hast thou eaten of the
tree, whereof I commanded thee that thou shouldest not eat?"
(Genesis 3:11). We must understand what is the connection
between Haman and Etz ha Daat (Tree of Knowledge). Etz ha
Daat is considered the state of greatness of reception, which is
not in Kedusha (Sanctity) and must be brought into the Kedusha
through corrections.
The discernment of Haman is also the state of greatness
of reception, as it is written, that Haman said, "Whom would
8 A section of the Talmud.
160 £^>na.ma.ti
the king delight," the King of the world, "to honor besides
myself?" It means that it is discerned as the state of greatness of
reception, and this is discerned as, "And his heart was lifted up
in the ways of the Lord."
56. TORAH IS CALLED INDICATION
I heard on BeShalach 1, February 2, 1941
Torah is called "indication," from the words "shot through."9
It means that when one engages in the Torah, one feels one's
remoteness to the extent of one's exertion. In other words, one
is shown the truth, meaning he is shown his measure of faith,
which is the whole basis of the truth.
The basis of keeping Torah and Mitzvot is on one measure of
faith, since then it appears to one that one's whole basis is built
only on the upbringing one received. This is because rearing is
sufficient for one to keep Torah and Mitzvot in all its intricacies
and details, and everything that comes through rearing is called
"faith within reason."
Even though this is against one's mind, meaning reason
necessitates that according to one's addition in the Torah, so
one should feel closer to the Creator. However, the Torah always
shows one more of the truth. When one searches for the truth,
the Torah brings one closer to the truth and one sees one's
measure of faith in the Creator.
This is so that one would be able to ask for mercy and to
pray for the Creator to bring him genuinely closer to Him, which
means that he will be awarded faith in the Creator. Then one
will be able to give praise and gratitude to the Creator for having
been granted being brought closer to Him.
9 In Hebrew the same word is used for shooting and for indicating something.
«=/?a£& <y^ucL e^sAEag (SBaaC ^aSuLm) 1 6 1
However, when one does not see the measure of one's
remoteness and thinks that he is constantly adding, you find
that he builds his buildings on a rickety foundation, and one has
no place to pray for the Creator to bring him closer to Him. It
follows that one has no place for exertion to be imparted whole
faith, since one exerts only for that which one needs.
Hence, as long as one is not worthy of seeing the truth, it is
the opposite. The more one adds in Torah and Mitzvot, one adds
in the measure of one's wholeness and does not see any deficit
in himself. Therefore, one has no place to exert and pray to be
granted faith in the Creator in truth, because when one feels
corruption, you should say correction.
However, when one engages in Torah and Mitzvot in truth,
the Torah indicates the truth to him, because the Torah has
that power to show one's true state of faith (and this is the
meaning of, "be known").
When one engages in the Torah and sees the truth, meaning
one's measure of remoteness from spirituality, and one sees that
he is such a low creature, that there is not a worse person on earth
than him, then the Sitra Achra (Other Side) comes to one with a
different argument: In fact, one's body is really very ugly, and it is
true that there is not an uglier person in the world than him.
She tells him that so he will despair, since she is afraid that
he will notice and come to correct his state. For this reason, she
agrees to what one says, that he is an ugly person, and lets him
understand that if he had been born with higher skills and better
qualities, he could have overcome his evil and correct it, and would
have been able to achieve Dvekut (Adhesion) with the Creator.
The answer to that should be that what she says to him
is brought in Massechet Taanit (p. 20), that Rabbi Elazar, son
of Rabbi Shimon, came from a fenced tower from the house
of his rabbi. He was riding his donkey and strolling along the
162 <^>ha.ma.tl
riverbank, feeling great joy. And his mind was crude, as he had
been studying much Torah.
A person who was very ugly came by his way. He told him:
"Hello rabbi," but he did not reply. He told him: "Vain, how
ugly is that man, perhaps all your town's men are as ugly as
you?" He replied, "I do not know, but go and tell the craftsman
who made me, How ugly is this vessel that you have made?"
Because he knew that he himself had sinned, he descended
from the donkey.
According to the above, we can see that since he had learned
a lot of Torah, through it he was granted seeing the truth about
the distance between him and the Creator, meaning the measure
of his remoteness and nearness. This is the meaning of his mind
being crude, meaning that he saw the complete form of one who
is proud, which is his will to receive, and then he could see the
truth that it was him who was most ugly. How did he see the
truth? By learning much Torah.
Thus, how will he be able to cleave to Him, since he is such
an ugly person? This is the reason why he asked if all the people
were as ugly as him, or that he was the only ugly one but the
rest of the people in the world were not ugly.
What was the answer? "I don't know." It means that that
they do not feel, hence they do not know. And why do they
not feel? It is for the simple reason that they were not rewarded
with seeing the truth, since they lack Torah, so the Torah will
show them the truth.
To that Elijah replied to him: "go to the craftsman who
made me," because he saw that he had come into a state from
which he could not ascend. For this reason Elijah appeared and
told him, "go to the craftsman who made me." In other words,
since the Creator created you so ugly, He must have known that
<=RMl <yJuAa cz/f-Maq (IBaaitcHatSufam.) 1 6 3
it is with these Kelim (Vessels) that the goal can be achieved. So
do not worry, go forward and succeed.
57. WILL BRING HIM AS A BURNED
OFFERING TO HIS WILL
I heard on Yitro 1, February 5, 1944
About the verse, "will bring him as a burned offering to His
will," our sages said, "How so? He is he coerced until he says 'I
want.'" We must also understand what we pray, "Let there be
a will," since more than the calf wants to eat, the cow wants to
feed, so why do we need to pray, "Let there be a will Above"?
It is known that in order to extend abundance from Above,
one must precede an awakening from below. We must understand
why we need an awakening from below. Because of that we pray
that there will be a will Above. It means that we must evoke a
desire from Above to administer below.
It is not enough that we have a desire, but there has to be
a good will on the part of the Giver too. Even though there is a
general desire to do good to His creatures, He still awaits for our
desire to awaken His desire.
In other words, if we are unable to evoke His desire, it is a
sign that the desire on the part of the receiver is still incomplete.
Hence, precisely by praying that there will be a will Above, our
desire is made to be a genuine desire, to be a fitting Kli (Vessel)
to receive the abundance.
At the same time, we must say that all that we do, both bad
and good, everything extends from Above (which is the meaning
of Private Providence), that the Creator does everything. Yet,
at the same time we must regret the bad deeds, though it too
extends from Above.
164 £^>na.ma.ti
The mind necessitates that we must not regret, but justify
the judgment, that we deserve the bad deeds. Nevertheless, it is
to the contrary; we must regret not being permitted to do good
deeds, which is certainly as a result of a punishment, meaning
that we are unworthy of serving the King.
If everything is guided, how can we say that we are unworthy,
since there is no act below? For this purpose we are given bad
thoughts and desires that distance us from the work of God,
that we are not worthy of serving Him. For this reason there is a
prayer that comes on that, that this is a place of correction to be
worthy and capable of receiving the work of the King.
Now we can see why there is a prayer for some trouble. This
trouble must have come as a punishment, and punishments
must be corrections, since there is a rule that the punishment
is a correction. Thus, why do we pray to the Creator to take our
corrections away?
Our sages say about the verse, "then thy brother should be
dishonored before thine eyes," since the beaten is your brother.
We must know that the prayer corrects a person even more than
punishment. Thus, when prayer appears instead of punishment,
the affliction is lifted and the prayer is placed in its place, to
correct the body.
This is the meaning of what our sages said, "Rewarded—
through the Torah; was not rewarded— through affliction." We
must know that the path of Torah is a more successful way and
yields more profit than the path of pain. This is because the
Kelim (Vessels) that will be fit to receive the Upper Light are
broader, and can yield Dvekut (Adhesion) with Him.
This is the meaning of, "He is coerced until he says, 'I want.'" It
means that the Creator says, "I want the deeds of the lower ones."
The meaning of prayer is what our sages said, "The Creator
craved the prayer of the righteous," where by the prayer, the
<=RMl <yJuAa cz/f-Maq (IBaaitcHatSufam.) 1 6 5
Kelim are made fit for the Creator to later give the abundance,
since there is a fit Kli to receive the abundance.
58. JOY IS A "REFLECTION" OF GOOD DEEDS
I heard on Sukkot Inter 4
Joy is a "reflection" of good deeds. If the deeds are of Kedusha
(Sanctity), hence joy appears. However, we must know that there
is also a discernment of a Klipa (Shell). In order to know if it
is Kedusha, the scrutiny is in the reason. In Kedusha, there is
reason, and in the Sitra Achra (other side) there is no reason,
since another god is sterile and does not bear fruit. Hence, when
one comes by gladness, one should delve in words of Torah in
order to discover the mind of the Torah.
We must also know that gladness is discerned as sublime
luminescence that appears by MAN10, which is good deeds. The
Creator sentences one where one is. In other words, if one takes
upon himself the burden of the Kingdom of Heaven for eternity,
there is an immediate sublime luminescence on that, which is
considered eternity, too.
Even if one evidently sees that one will soon fall from one's
degree, He still sentences one where one is. It means that if one
has now made up one's mind to take upon himself the burden of
the Kingdom of Heaven for eternity, it is considered wholeness.
However, if one takes upon himself the burden of the Kingdom
of Heaven and does not want that state to remain in him forever,
this thing and this deed is not considered wholeness, and naturally,
the Upper Light cannot come and rest on it. This is because it is
whole and eternal, and it is not about to change. With a person,
however, even if he wants, the state one is in will not be eternal.
10 abb. for Mayin Nukvin (Female Waters).
166 c~bha.ma.tl
59. ABOUT THE ROD AND THE SERPENT
I heard on Adar 13, February 23, 1948
"And Moses answered and said: 'But, behold, they will not
believe me,'" etc. "And the Lord said unto him: 'What is that
in thy hand?' And he said: A rod.' And He said: 'Cast it on
the ground...' and it became a serpent; and Moses fled from
before it" (Exodus 4).
We must understand that there are not more than two
degrees, either Kedusha (Sanctity) or Sitra Achra (Other Side).
There is no intermediary state, but the same rod itself becomes
a serpent, if thrown to the ground.
In order to understand that, we will precede with the words
of our sages, that He had put His Shechina (Divinity) on trees and
rocks. Trees and rocks are called things of inferior importance,
and specifically in this manner He placed His Shechina. This is
the meaning of the question, "What is that in thy hand?"
A hand means attainment, from the words, "and if a hand
attains." A rod means that all one's attainments are built on the
discernment of inferior importance, which is faith above reason.
(This is because faith is regarded as having inferior
importance, and as lowness. One appreciates the things that
clothe within reason. However, if one's mind does not attain
it, but resists one's mind, then one should say that the faith is
of superior importance to one's mind. It follows that at that
time one lowers one's mind, and says that what he understands
within reason, that he resists the path of the Creator, that faith is
more important than his mind. This is because all the concepts
that contradict the path of the Creator are worthless concepts.
Rather, "that have eyes, and see not, that have ears, and hear
not." It means that one annuls everything that one hears and
«=/?*£& <yJauL <=# JlU3 (BadeM-aSvIam) 1 6 7
sees, and this is called going above reason. And thus it seems to
a person as lowness and smallness.
However, with the Creator, faith is not considered lowness.
This is because one who has no other counsel and must take
the path of faith considers faith as lowness. However, the
Creator could have placed His Shechina on something other
than trees and rocks.
Yet, He chose this way, called faith, specifically. He must
have chosen it because it is better and more successful. You find
that for Him faith is not regarded as inferior importance. Quite
the contrary, this path has many merits, but it appears low to the
eyes of the creatures.)
If the rod is thrown to the ground and one wants to work
with a higher discernment, meaning within reason, degrading
the above reason, and this work seems low, one's Torah and
the work immediately become a serpent. This is the meaning
of the primordial serpent, and this is the meaning of, "Any one
who is proud, the Creator tells him: 'He and I cannot dwell in
the same abode.'"
The reason is, as we have said, that He has placed His Shechina
on trees and rocks. Hence, if one throws the discernment of
the rod to the ground, and raises oneself to work with a higher
attribute, this is already a serpent. There is no middle; it is either
a serpent, or Kedusha, since all the Torah and the work that one
had from the discernment of a rod, all has now entered the
discernment of serpent.
It is known that the Sitra Achra has no Lights. Hence, in
corporeality too, the will to receive has only deficiencies, but
not fulfillments of the deficiencies. And the vessel of reception
remains forever in deficit, without fulfillment, because one
who has one hundred, wants two hundred etc., and one does
not die with half one's wish in one's hand.
168 <^>ha.ma.tl
This extends from the Upper Roots. The root of the Klipa
(Shell) is the vessel of reception, and they have no correction in
the six thousand years. The Tzimtzum (Restriction) is placed upon
them, and hence, they do not have Lights and abundance.
This is why they entice one to draw Light to their degree.
And the Lights that one receives by being adhered with Kedusha,
since abundance shines in Kedusha, when they seduce one to
draw abundance to their state, they receive that Light. Thus, they
have dominion over a person, meaning they give him satisfaction
in the state he is in so that he will not move away.
Hence, one cannot move forward through this dominion,
because one has no need for a higher degree. Since one has no need,
one cannot move from one's place, even a slight movement.
In that state one is unable to discern if one is advancing in
Kedusha or the other way around. This is because the Sitra Achra
gives one power to work more strongly, since now one is within
reason, and can therefore work not in a state of lowness. It follows
that thus one would remain in the authority of the Sitra Achra.
In order for one to not remain in the authority of the Sitra
Achra, the Creator had made a correction where if one leaves
the discernment of the rod, one immediately falls into the
discernment of the serpent. One immediately falls into a state of
failures and has no power to strengthen, unless one accepts the
discernment of faith, called lowness, once more.
It follows that the failures themselves cause one to take
upon himself the discernment of rod once more, which is the
discernment of faith above reason. This is the meaning of what
Moses had said, "But, behold, they will not believe me." It
means that they will not want to take upon themselves the path
of working in faith above reason.
In that state the Creator had told him, "What is that in thy
hand? A rod." "Cast it on the ground," and then, "it became a
<=RMl <!J^uAa <=/{-J&*q (IBaaitcHatSufam.) 1 6 9
serpent." It means that there is no intermediary state between
the rod and the serpent. It is rather to know if one is in Kedusha,
or in the Sitra Achra.
It turns out that in any case, they do not have any choice other
than to assume the discernment of faith above reason, called "a
rod." This rod should be in the hand; the rod should not be thrown.
This is the meaning of the verse, "The rod of Aaron was budded."
It means that all the budding one had in serving the Creator
was based specifically on Aaron's rod. This means that He wanted
to give us a sign to know if we are walking on the path of truth,
or not. He gave us as sign to know only the basis of the work,
meaning what basis one is working on. If one's basis is the rod,
it is Kedusha, and if the basis is within reason, this is not the way
to achieve Kedusha.
However, in the work itself, meaning in the Torah and in the
prayer, there is no distinction between one who serves Him and
one who does not serve Him. This is because it is the opposite
there: if the basis is within reason, meaning based on knowing
and receiving, the body gives fuel for work, and one can pray
and study more persistently and more enthusiastically, since it is
based on within reason.
However, when one takes the path of Kedusha, whose basis is
bestowal and faith, one requires great preparation so that Kedusha
will shine for him. Without the preparation, the body does
not give one the strength for work, and one must always exert
extensively, since man's root is reception, and within reason.
Hence, if one's work is based on earthliness, one can always be
alright. However, if one's basis for the work is on the discernment
of bestowal and above reason, one needs perpetual efforts so as
not to fall into one's root of reception, and within reason.
One must not be neglectful for a minute, otherwise one will
fall into one's root of earthliness, called "dust," as it is written,
170 <^>ha.ma.tl
"for dust thou art, and unto dust shalt thou return." And that
was after the sin of the Tree of Knowledge.
One examines if one is advancing in Kedusha or to the
contrary, since another god is sterile and does not bear fruit.
The Holy Zohar gives us that sign, that specifically on the
basis of faith, called "a rod," is one imparted "be fruitful
and multiply" in the Torah. This is the meaning of "the
rod of Aaron was budded": the budding and growing come
specifically through the rod.
Therefore, as one rises from one's bed daily and washes
oneself to purify one's body from the filth of the body, so one
should wash oneself from the filth of the Klipa, to examine
oneself if one's discernment of rod is in completeness.
This should be a perpetual examination, and if one is
distracted from it, one immediately falls to the authority of the
Sitra Achra, called self-reception. One becomes immediately
enslaved to them, as it is known that the Light creates the Kii,
hence, as much as one works in order to receive, to that extent
one needs only a desire to receive for oneself, and becomes
remote from matters concerning bestowal.
Now we can understand the words of our sages, "Be very very
humble." What is that fuss that it says, "very very"? It is because
one becomes needy of the creatures, by having been honored
once. At first one receives the honor not because he wanted to
enjoy the honor, but for other reasons, such as the glory of the
Torah, etc.. One is certain of this scrutiny since one knows about
himself that he has no desire for honor whatsoever.
It follows that it is reasonable to think that one is permitted
to receive the honor. However, it is still forbidden to receive
because the Light makes the vessel. Hence, after one has received
the honor, one becomes needy of the honor, and one is already
in its dominion, and it is hard to break free from the honor.
<=Rc£h <yJuuU e^-AUg (IBaaCtcHcuSuCam) 1 7 1
As a result, one acquires one's own reality and it is now
hard to annul before the Creator, since through the honor one
has become a separate entity, and in order to obtain Dvekut
(Adhesion) one must annul one's reality completely. Hence the
"very, very." "Very" is that it is forbidden to receive honor for
oneself, and the other "very" is that even when one's intention
is not for self, it is still forbidden to receive.
60. A MITZVA THAT COMES THROUGH
TRANSGRESSION
I heard on Tetzve 1, February 14, 1943
A Mitzva that comes through transgression means that if one
takes upon oneself the work in order to receive a reward, it is
then divided into two things:
A. The reception of the work, which is called a Mitzva.
B. The intention: to receive a reward. It is called a sin
because reception moves one from Kedusha (Sanctity)
to Sitra Achra (Other Side).
The whole basis and the reason that gave one the strength to
work was the reward; hence, a Mitzva 'that comes,' meaning that
one was brought to perform the Mitzva, this is the transgression.
This is why it is called a "Mitzva that comes"; that which brings
the Mitzva is the transgression, which is only the reward.
The advice for it is to do one's work in the form of, "without
seeing more," that one's whole aim of the work will be to increase
the glory of heaven in the world. This is called working in order
to raise Divinity from the dust.
The matter of raising Divinity means that the Holy Divinity is
called "the collective of the souls." It receives the abundance from
the Creator, and dispenses to the souls. The administrator and
17 2 <^>ha.ma.tl
what transfers the abundance to the souls is called "the unification
of the Creator and divinity," at which time the abundance extends
to the lower ones. However, when there is no unification, there is
no extension of abundance to the lower ones.
To make it clearer, because the Creator wanted to delight His
creatures, therefore, as He thought of dispensing the abundance,
He also thought of the reception of the abundance. That is, that
the lower ones would receive the abundance. And both were in
potential. This means that afterwards, souls will come and they
will receive the actual abundance.
Also, the receiver of the abundance in potential is called
"Holy Divinity," since the thought of the Creator is a whole
reality, and He does not need an actual deed. Hence the lower
one... (discontinued)
61. ROUND ABOUT HIM IT STORMETH MIGHTILY
I heard on Nisan 9, April 18, 1948
Our sages say about the verse, "and round about Him it stormeth
mightily," that the Creator is particularly meticulous with the
righteous. He asked: If they are generally righteous, why do they
deserve a great punishment?
The thing is that all the borders we speak of in the worlds
are from the perspective of the receivers, meaning the lower ones
limit and restrict themselves to some degree, and thus remain
below. Above, they agree to everything that the lower ones do,
hence, to that extent the abundance extends below. Hence, by
their thoughts, words and actions, the lower ones induce the
abundance to come down from Above in this manner.
It turns out that if the lower one regards a minor act or word
as if it is an important act, such as considering a momentary
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cessation in adhesion with the Creator as breaking the most
serious prohibition in the Torah, then there is consent Above
to the opinion of the lower one and it is considered Above as
though he had broken a serious prohibition. Thus, the righteous
says that the Creator is particularly meticulous with him, and as
the lower one says, so it is agreed Above.
When the lower one does not feel a slight prohibition as
a serious one, from Above they also do not regard the trifle
things he breaks as great prohibitions. Hence, such a person
is treated as though he is a small person, meaning his precepts
are considered small, and his sins are considered small,
too. They are both weighed as the same and he is generally
considered a small person.
However, one who regards the trifle things and says that
the Creator is very meticulous about them is considered a great
person, and both his sins and his precepts are great.
One can suffer when committing a transgression to the
extent that he feels pleasure when performing a good deed. There
is a parable about that: A man did a terrible crime against the
kingship and was sentenced to twenty years imprisonment with
hard labor. The prison was outside the country in some desolate
place in the world. The sentence was executed right away and he
was sent to the desolate place at the end of the world.
Once there, he'd found other people who were sentenced
by the kingdom to be there as he was, but he became sick with
amnesia and forgot that he had a wife and children, friends
and acquaintances. He thought that the whole world is nothing
more than meets the eye in the desolate place with the people
who are there; and that he was born there and did not know
of more than that. Thus, his truth is according to his present
feeling and he has no regard for the actual reality, only according
to his knowledge and sensations.
174 £^>na.ma.ti
There he was taught rules and regulations so that he would
not break the rules once more, keep himself from the felonies
written there, and know how to correct his actions so as to be
brought out of there. In the books of the king, he learned that
one who breaks this rule, for example, is sent to a desolate land far
from any settlement. He is impressed by the harsh punishment,
and has grievances at why such harsh punishments are given.
Yet, he would never think that he himself is one who broke
the rules of the state, that he has been sentenced harshly and
the verdict has been executed. In addition, since he became sick
with amnesia, he will never feel his actual state.
This is the meaning of "and round about him it stormeth
mightily": One must consider his every move, that he himself
had already broken the king's commandment, and has already
been banished from the settlement. Now, through many good
deeds, his memory begins to work and he begins to feel how far
he has become from the settled place of the world.
He begins to engage in repentance until he is delivered
from there and brought back to the settled place, and this
work comes specifically by one's work. He begins to feel that
he has grown far from his origin and root until he is endowed
adhesion with the Creator.
62. DESCENDS AND INCITES,
ASCENDS AND COMPLAINS
I heard on Adar Aleph 19, February 29, 1948
Descends and incites, ascends and complains. One must always
examine oneself, if one's Torah and work do not descend to
the abyss. This is because one's greatness is measured by one's
<=RMl njJuuU <z/f-±&Ug (SBaat 'tJic^uCcinz) 1 7 5
measure of Dvekut (Adhesion) with the Creator, meaning on
one's measure of annulment before the Creator.
In other words, one's self-love does not merit reference, but
one wishes to annul one's self completely. This is because in one
who works in order to receive, the measure of one's work is the
measure of the greatness of one's self. At that time one becomes
a being, an object, and a separate authority. In that state it is
difficult for one to annul before the Creator.
However, when one works in order to bestow, and when
one completes one's work, meaning that he has corrected one's
entire vessels of reception for oneself from what he has from
the root of his soul, then he has nothing more to do in the
world. It follows that one should think and concentrate on
that point only.
The sign that one is walking on the path of truth if one is
in the form of "descending and inciting," meaning that one's
entire work is in a state of descent. In that state one is in the
authority of the Sitra Achra (Other Side), and then he ascends
and complains, meaning one feels oneself in a state of ascent,
and complains about others. Yet, one who works in purity always
complains about oneself, and sees others in a better degree than
he feels himself.
63. 1 WAS BORROWED ON, AND I REPAY
I heard on the eve after Shabbat, 1938
Understand what our sages said, "I was borrowed on, and I
repay." It means that the purpose of making the heaven and
earth is the Light of the Shabbat. This Light should come to
disclosure to the lower ones, and this purpose appears through
Torah and Mitzvot and good deeds.
176 <^>ha.ma.tl
Gmar Tikun (end of correction) means when this Light
appears in its completeness through an awakening from below,
meaning preceded by Torah and Mitzvot. Yet, before Gmar Tikun
there is also a discernment of Shabbat, called "A likeness of
the next world," when the Light of Shabbat shines in both the
individual and the public as a whole.
This Light of Shabbat Comes by credit, meaning without
preceding exertion, though afterwards one will pay off for all the
credit. In other words, afterwards one will give all the exertion
that one had to give before one was imparted the Light, he will
pay afterwards.
This is the meaning of "I was borrowed on," meaning draw
the Light of Shabbat by credit, and I will pay, from the verse,
"and let the hair of the woman's head go loose."11 It means
that the Creator will reveal this Light only if Israel will borrow,
meaning extend. Although they are still not worthy, by credit,
one can still draw.
64. FROM LO LISHMA TO LISHMA
I heard on Vayechi, Tevet 14, December 27, 1947
From ho Lishma one comes to Lishma. If we pay close attention,
we can say that the period of ho Lishma is the more important
time, since it is easier to unite the act with the Creator.
This is so because in Lishma one says that he did this
good deed because he serves the Creator in wholeness, and all
his actions are for the Creator. It follows that he is the owner
of the act.
However, when one engages in Lo Lishma, one does not
do the good deed for the Creator. It turns out that one cannot
11 In Hebrew, the same word is used for letting loose and for paying off.
«=/?o£& <y*£ucL <=/hJ&*9 (^uut^u^uLxm) 1 7 7
come to Him with a complaint that he deserves a reward. Thus,
for him the Creator is not in debt.
Hence, why did he do that good deed? Only because the
Creator provided him an opportunity that this SAM would
compel him and force him to do it.
For example, if people come to one's house, and one is
ashamed of being idle, one takes a book and studies Torah.
Thus, who is one studying Torah for? It is not for the Mitzva of
the Creator, to be favored in the eyes of the Creator, but for the
guests who have come into his authority, to find grace in the eyes
of man. Thus, how then can one seek reward from the Creator
for this Torah, which he engaged in for the guests?
It follows that for him, the Creator did not become debited,
and instead, he can charge the guests, that they would pay him
a reward, meaning honor him for studying Torah. However, one
cannot debit the Creator in any way.
When one performs self-examination, and says that finally,
I engage in the Torah, and tosses off the cause, meaning the
guests, and says that now he is working only for the Creator,
then one should immediately say that everything is conducted
from Above. It means that the Creator wanted to grant him
engagement in the Torah, and he is not worthy of receiving an
element of truth. He is unworthy of receiving the truth, hence
the Creator provided him a false cause, and through this cause
one engages in the Torah.
It follows that the Creator is the operator, and not the
individual. Then, moreover, one should praise the Creator that
even in a state of lowness that he is in, the Creator does not
leave him and gives him power, meaning fuel to want to engage
in words of Torah.
You find that if one pays attention to this act, one notices
that the Creator is the operator, in the form of, "He alone does
178 <^>ha.ma.tl
and will do all the deeds." Yet, one does not put any action in
the good deed. Although one makes that Mitzva, he does not
do it for a Mitzva, but for another cause (man), and the cause
extended from the separation.
The truth is that the Creator is the cause and He is the reason
that compels him. But the Creator is robed in him in another
clothing, and not in a clothing of a Mitzva, but for another fear
or another love. It follows that during the Lo Lishma, it is easier
to attribute the good deed and say that the Creator is the doer of
the good deed, and not man.
This is simple, because one does not want to do the thing
for a Mitzva, but for another cause. However, in Lishma, one
knows in oneself that he is working because of the Mitzva.
This means that he himself was the cause, meaning because
of a Mitzva, but not because the Creator did not place the idea
and the desire to make the Mitzva in his heart, but he himself
chose it. The truth is that it was all done by the Creator, but
private Providence cannot be attained by a person prior to
attaining the matter of reward and punishment.
65. ABOUT THE REVEALED AND THE CONCEALED
I heard on, Tevet 29, January 18, 1942
It is written, "The secret things belong unto the Lord our God;
but the things that are revealed belong unto us and to our
children forever, that we may do all the words of this law." We
should ask, "What does the text come to tell us, that the secret
things belong unto the Lord?" We should not say that concealed
means unattainable and that revealed means attainable. We can
see that there are people with knowledge in the concealed part,
as there are people who have no knowledge in the revealed part.
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And it cannot be said that this means that there are more people
with knowledge in the revealed part than in the concealed part.
(If so, you have given only a part of the whole picture).
The thing is that in this world, we see that there are actions
that are revealed as actions to our eyes. This means that man's
hand is involved there. Alternatively, there are actions where
we see that an act is done, but man cannot do anything there.
Rather, a hidden force operates there.
It is as our sages said: "There are three partners in man—
the Creator, his father, and his mother." The revealed part is
the commandment to be fruitful and multiply. This act is done
by the parents. And if the parents do their things properly, the
Creator puts a soul in the newborn. This means that his parents
do the revealed part, as they can only do the revealed part, but the
hidden part— placing the soul in the newborn— here the parents
cannot do a thing; only the Creator Himself does that thing.
Similarly, with the Mitzvot, we must do only the revealed
part, as only here we can act, that is, engage in Torah and
Mitzvot by way of "that fulfill His word." However, the hidden
part, meaning the soul in the keeping of Torah and Mitzvot,
there one cannot do a thing. And when one keeps the Torah
and Mitzvot in action, called "doing," one should pray to the
Creator that He will do the concealed part, meaning place a
soul in the practical part of our share.
The practical part is called "a candle of a Mitzva," which
are only candles, which must be lit by the "Torah, Light." The
Light of the Torah ignites the Mitzva and gives the soul and the
liveliness in the practical part, as with the newborn, where there
are three partners.
And this is the meaning of "the things that are revealed
belong unto us," meaning that we must work in the form of
"whatsoever thy hand attaineth to do by thy strength, that do."
180 c~ih.cLm.cLtl
It is only here that we can act; but obtaining the soul and vitality
depend on the Creator.
And this is the meaning of "The secret things belong unto
the Lord our God." The Creator promises that if we do the
share that is revealed to us, acting on the conditions of the To-
rah and Mitzvot in the practical part, the Creator will put a
soul into our actions. However, before we are awarded the con-
cealed, called "a soul," our revealed part is like a body without
a soul. Thus, we must be awarded the hidden part, and this is
only in the hands of the Creator.
66. THE GIVING OF THE TORAH
I heard during a meal on the eve of Shavuot (Pentecost), 1948
The issue of the giving of the Torah that occurred on Mount
Sinai does not mean that the Torah was given once and then the
giving was stopped. Rather, there is no absence in spirituality,
since spirituality is an eternal matter, unending. But since, from
the perspective of the giver, we are unfit to receive the Torah, we
say that the cessation is by the Upper One.
However, then, at the foot of Mount Sinai, the whole of
Israel were ready to receive the Torah, as it is written, "there
Israel encamped before the mount, as one man in one heart."
At that time, the whole public was prepared; they had but
one intention, which is a single thought about the reception
of the Torah.
However, there are no changes from the perspective of the
Giver— He always gives. It is written in the name of the Baal
Shem Tov that every day must one hear the ten command-
ments on Mount Sinai.
<=R(£h <lfBLuL cz4-d.bg (IBaaf^atSufam) 1 8 1
The Torah is called the "potion of life" and the "potion of
death." We must understand how two opposites can be said
about a single subject.
We must know that we cannot attain any reality as it
is in itself. Rather, we attain everything according to our
sensations. And reality, as it is in itself, is of no interest to us
at all. Hence, we do not attain the Torah as it is in itself, but
only attain our sensations. Thus, all of our impressions follow
only our sensations.
Therefore, when a person is studying Torah, and the Torah
removes him from the love of God, this Torah is certainly
considered "the potion of death." Conversely, if this Torah that
he is learning brings him closer to the love of God, it is certainly
considered "the potion of life."
But the Torah in itself, the existence of the Torah in and
of itself, without consideration of the lower one who must
attain it, is considered "a Light without a Kii," where there is
no attainment whatsoever. Hence, when we speak of the Torah,
it refers to the sensations that a person receives from the Torah,
and only they determine the reality for the creatures.
When one works for oneself, it is called Lo Lishma (not for Her
Name). But from Lo Lishma we arrive at Lishma (for Her Name).
Hence, if one has not yet been rewarded with the reception of
the Torah, one hopes to be rewarded with the reception of the
Torah in the following year. But when one has been awarded
the wholeness of Lishma, one has nothing more to do in this
world, since he has already corrected everything to being in the
wholeness of Lishma.
For this reason, each and every year there is the time
of reception of the Torah, since that time is ready for an
awakening from below. This is because it is the awakening of
the time when the Light of the giving of the Torah was revealed
182 <^>ha.ma.tl
in the lower ones. Hence, there is an awakening from Above,
which gives strength to the lower ones to be able to perform
the qualifying act to receive the Torah, as then, when they were
ready to receive the Torah.
Therefore, if one marches on a path where the Lo Lishma will
bring him the Lishma, he marches on the path of truth. Then one
should hope that he will eventually be rewarded with achieving
Lishma, and will be awarded the reception of the Torah.
Yet, caution is required, to constantly keep the goal before
one's eyes, or he will march on an opposite line, as the root of
the body is reception for itself. Thus, it always draws to its root,
which is reception in order to receive, the opposite of the Torah,
called "the tree of life." This is why the body considers the Torah
"the potion of death."
67. DEPART FROM EVIL
I heard after the holiday of Sukkot (the Tabernacles Feast),
October 5, 1942, Jerusalem
We must take caution with "depart from evil," to keep the
four covenants.
1) The covenant of the eyes, which is to caution from
looking at women. And the prohibition is not
necessarily because it might lead to a thought. The
evidence of that is that the prohibition applies also
to an old man of one hundred years. Rather, the real
reason is that it extends from a very high root: the
caution is because if one is not cautious, one might
come to look upon the Holy Shechina (Divinity).
2) The covenant of the tongue, to be watchful with truth
and falsehood. The scrutinies that exist now, after the
<=Rc£h <yJuuL <z/f-£Ug (a3aa£^cuSu£eim) 1 8 3
sin of Adam ha Rishon, are scrutinies of true and false.
However, prior to the sin of the tree of knowledge
the scrutinies concerned bitter and sweet. Yet, when
the scrutiny is in truth and falsehood, it is entirely
different. At times it begins sweet and ends bitter.
Hence, it follows that there is a reality of bitter which
is nonetheless true.
For this reason we must be careful with changing our words.
Although one thinks that one is only lying to one's friend, we
should know that the body is like a machine: as it is accustomed
to walk, so it continues to walk. Therefore, when it is accustomed
to falsehood and deceit, it is then impossible to walk by another
way, and this forces man to proceed with falsehood and deceit
when one is alone, too.
It turns out that one must deceive oneself and cannot tell
oneself the truth at all, because he does not find any special
preference to the truth.
We might say that he who thinks that he is deceiving his
friend, is really deceiving the Creator, since besides man's
body there is only the Creator. This is because it is the essence
of creation that man is called "creature" only with respect to
himself. The Creator wants man to feel that he is a separated
reality from Him; but except for that, it is all "the whole earth is
full of His glory."
Hence, when lying to one's friend, one is lying to the
Creator; and when saddening one's friend, one is saddening
the Creator. For this reason, if one is accustomed to speak the
truth, it will help him with respect to the Creator. That is, if one
had promised something to the Creator, he will try to keep his
promise, since he is not used to changing his word, and by that
he will be rewarded with "the Lord is thy shade." If one keeps
and does what he says, the Creator, too, will keep "blessed is he
who says and does" in return.
184 c~ih.CLm.CLtl
There is a sign in the covenant of the tongue, to not speak
of everything that is possible, since by speaking one reveals what
is in one's heart, and this gives a hold to the externals. This is
so because as long as one is not perfectly clean, when he reveals
something of his interior, the Sitra Achra (other side) has power
to complain Above, and mock one's work. She says, "What kind
of work is he giving upward, since his whole intention in this
work is only downward?"
This answers a great question: it is known that "a Mitzva
induces a Mitzva"; so why do we often see that one often falls
from one's work? As we have said above, the Sitra Achra defames
and complains about one's work, and then comes down and
takes one's soul. That is, since she has already defamed Above,
and said that his work was not clean, but that he is working in
the form of reception for oneself, she comes down and takes the
spirit of one's life by asking, "What mean you by this service?"
Hence, even when one is awarded some illumination of the spirit
of life, he loses it again.
The advice for it is to walk humbly, so she will not know
about his work, by way of "he does not reveal from the heart to
the mouth." Then the Sitra Achra cannot know of one's work, as
she only knows what is revealed by word or action; this is what
she can grip.
And we should know that pain and suffering comes primarily
through those who slander. Hence, we should be as careful as we
can with speaking. Moreover, we should know that even when
speaking mundane words, this still reveals the secrets of one's heart.
This is the meaning of "My soul failed me when he spoke." This is
the covenant of the tongue, with which we must take caution.
And the keeping should especially be during the ascent, since
during the descent it is hard to walk in great degrees and cautions.
<=Rc£h <yJuuL <z/f-£Ug (a3aa£^cuSu£eim) 1 8 5
68. MAN'S CONNECTION TO THE SEFIROT
I heard on Adar 12, February 17, 1943
Prior to the sin of Adam ha Rishon:
1. His Gu/(body) was from Bina de Malchut de Malchut de
Assiya;
2. And he had NRN from Beria and NRN from Atzilut.
After he sinned:
His Gu/fell into the discernment of the serpent's skin, which
is the Klipa (shell) of Behina Dalet, called "the dust of this world."
Clothed within it is the inner Guf of the Noga Shell, which is
half good and half bad. And all the good deeds that he does are
only with this Guf of Noga. And through engaging in Torah and
Mitzvot, he brings this Gu/back to being entirely good, and the
Guf of the serpent's skin is departed from him. And then he is
awarded NRN of Kedusha, according to his actions.
Man's NRN Connection to the SefiroU
The essence of man's I^IKN is from Behinat Malchut of the
three Sefirot, Bina and ZON in each of the worlds from ABYA.
If he is awarded the NRN of Nefesh, he receives from the three
Behinot Malchut de Bina and ZON de Assiya. If he is awarded
NRN de Ruach, he receives from the three Behinot Malchut de
Bina and ZON de Yetzira. And if he is awarded NRN de Neshama,
he receives from the three Behinot Malchut de Bina and ZON de
Beria. And if he is awarded NRN de Haya, he receives from the
three Behinot Malchut de Bina and ZON de Atzilut.
And this is what our sages said, that man thinks only
from within the thoughts of his heart, that the whole body is
considered "heart." And even though man consists of four
discernments of still, vegetative, animate, and speaking, they are
all registered in the heart.
186 <^>ha.ma.tl
Since after the sin, the Gu/ of Adam ha Rishon fell into the
serpent's skin, which is the Klipa of Behina Dalet, called "the dust
of this world," hence, when he calculates, all his thoughts are of
his heart, meaning his Gu/from the Behina of the serpent's skin.
And when he prevails through his engagement in Torah
and Mitzvot— the only remedy— if he aims to bestow contentment
upon his Maker, the Torah and Mitzvot purify his body. This
means that the serpent's skin departs from him. Then, the
previous act of the Torah and Mitzvot, called "the Noga Shell,"
considered the "inner Gu/," which was half good and half bad,
has now become all good. This means that now he has achieved
equivalence of form.
And then he is awarded the NRN of Kedusha, according to
his deeds. That is, in the beginning he attains TslKN de Nefesh
from the world Assiya. Latterly, when he examines all the
discernments that belong to the world Assiya, he is awarded
NRN de Ruach of the world Yetzira, until he achieves ISlKN de
Hay a de Atzilut.
Thus, a different structure is made within his heart every
time: where there was previously the inner Gu/ from the Noga
Shell, which was half good and half bad, this Gu/ is now turned
into all good, through the cleansing he had received from the
Torah and Mitzvot.
Accordingly, when he had a body from the serpent's skin,
he had to think and calculate his thoughts only from within the
thoughts in his heart. This means that all his thoughts were only
about how to fulfill the desires to which the Klipa compels him.
He had no counsel to think thoughts and aim intentions, only
what sat within his heart, which was then in the form of the
serpent's skin, the worst Klipa.
Also, when he is rewarded through his engagement in Torah
and Mitzvot, even in Lo Lishma (not for Her Name), when he asks
and demands of the Creator to help him by engaging in Torah
<=RMl <l)JuuL ^f-^Eag (tBaJ! <zHa*Su£am.) 1 8 7
and Mitzvot in the form of "whatsoever thy hand attaineth to
do by thy hand, that do," and he awaits mercy from Above, that
the Creator will thus help him achieve Lishma, that the whole
reward that he is asking for his work is that he will be rewarded
with working in order to bring contentment to his Maker, as our
sages said, "the Light in it reforms it."
In that state the body of the serpent's skin is purified,
meaning that that body is separated from him, and he is awarded
an entirely different structure— the structure of Ne/esk de Assiya.
He also adds further until he achieves a structure from Nefesh
and Ruach de Bina and ZA and Malchut de Atzilut.
But even then one has no option to think other thoughts,
but only according to what the structure of Kedusha dictates.
This means that he has no room to think thoughts against
his own structure, but he must think and act only with the
intention to bring contentment to his Maker, as his structure
of Kedusha necessitates.
All the above means that one cannot correct one's thought,
but should only aim the heart— make one's heart straight to the
Creator. Then all of his thoughts and actions will naturally be to
bestow contentment upon his Maker. And when he corrects his
heart to have a heart and desire of Kedusha, the heart will then
be the Kli in which to place the Upper Light. And when the
Upper Light shines in the heart, the heart will strengthen and
he will add and supplement continuously.
Now we can interpret our sages' words, "Great is the
study that yields action." It means that through the Light of
the Torah, he is led into action, as the Light in it reforms it.
This is called "an act." This means that the Light of the Torah
builds a new structure in his heart.
Thus, the previous Guf, which came to him from the
serpent's skin, has been separated from him and he has been
awarded a sacred Guf. The inner Guf, called "the Noga Shell,"
188 c~ih.cLm.cLtl
which was half good, half bad, has become all good, and now
the NRN is in it, which he attains through his actions, as he adds
and supplements.
Before he is awarded a new structure, although he tries to
cleanse his heart, the heart is still unchanged. In that state it is
considered that he is in the form of "that fulfill His word." Yet,
we must know that the beginning of the work is specifically in
the form of "that fulfill His word."
But this is not completeness, since he cannot cleanse his
thoughts in that state, since he cannot be saved from thoughts
of transgression, as his heart is of a Guf of Klipa, and one thinks
only from the thoughts in one's heart. Rather, only the Light in
it reforms it. At this time the separating Guf departs from him,
and the inner Guf, the Noga Shell, which was half bad, becomes
all good. In that state, the Torah brings one into action through
the making of a new structure. And this is called "an act."
69. FIRST WILL BE THE CORRECTION
OF THE WORLD
I heard on Sivan, June, 1943
He said that first will be the correction of the world, then will
be the complete redemption, the coming of the Messiah. This
is the meaning of "but thine eyes shall see thy Teacher," etc.,
"and the whole earth shall be full of the knowledge." This is
the meaning of what he wrote, that first the interior of the
worlds will be corrected, and subsequently the exterior of the
worlds. But we must know that the externality of the worlds is
a higher degree than the correction of the internality.
And the root of Israel is from the interior of the worlds.
This is the meaning of "for ye were the fewest of all peoples."
However, by correcting the interior, the exterior is corrected,
<=Rc£h <yJuuL <z/f-£Ug (a3aa£^cuSu£eim) 1 8 9
too, though in small pieces. And the exterior will be corrected
every time (until many pennies accumulate into a great sum),
until all the exterior is corrected.
The main difference between the internal and the external
is, for example, when one performs a certain Mitzva, not all
the organs agree to it. It is like a person who fasts. We say that
only his interior agreed with the fast, but his exterior is feeling
discomfort by the fast, since the body is always in opposition to
the soul. Thus, the difference between Israel and the nations
of the world should only be made concerning the soul; but
concerning the body, they are equal: Israel's body, too, cares only
for its own benefit.
Hence, when individuals in the whole of Israel are corrected,
the whole world will naturally be corrected. It follows that the
nations of the world will be corrected to the extent that we
correct ourselves. This is the meaning of what our sages said,
"Rewarded— sentences himself and the whole world to a scale
of merit." And they did not say, "sentences the whole of Israel,"
but "the entire world to a scale of merit." In other words, the
internal will correct the external.
70. WITH A MIGHTY HAND AND
WITH FURY POURED OUT
I heard on Sivan 25, June 28, 1943
To understand what is written, "with a mighty hand, ...and
with fury poured out, will I be king over you," we should
understand that there is a rule that there is no coercion in
spirituality, as it is written, "thou hast not called upon Me, O
Jacob, neither hast thou wearied thyself about Me, O Israel."
There is a known interpretation by the Sayer of Duvna; hence,
190 <^iha.ma.tL
what does "with a mighty hand, ...and with fury poured out,
will I be king over you" mean?
He said that we should know that of those who want to
enter God's work in order to truly cleave unto Him and enter the
King's Palace, not every one is admitted. Rather, one is tested— if
he has no other desires but only a desire for Dvekut (adhesion),
he is admitted.
And how is one tested if he has only one desire? One is
given obstructions. This means that he is sent alien thoughts
and alien messengers to obstruct him so he would leave this path
and follow the path of the populace.
And if one overcomes all the difficulties and breaks all
the bars that block him, and little things cannot turn him off,
then the Creator sends him great Kiipot and chariots, to deflect
one from admittance into adhesion with Him alone, and with
nothing else. This is considered that the Creator is rejecting him
with a mighty hand.
If the Creator does not show His mighty hand, it will be
hard to turn him off, since he has a strong desire to cleave only
to the Creator and to nothing else.
But when the Creator wants to repel one whose desire is not
so strong, He turns him off with a slight thing. By giving him
a great desire for corporeality, he already leaves the holy work
entirely, and there is no need to repel him with a mighty hand.
Yet, when one overcomes the hardships and the obstructions,
one is not easily repelled, but with a mighty hand. And if one
overcomes even the mighty hand, and does not want to move
from the place of Kedusha (Sanctity) whatsoever, and wants
to cleave specifically onto Him in truth, and sees that he is
being repelled, then one says that fury is poured out on him.
Otherwise, he would be allowed inside. But because fury is
poured out on him by the Creator, he is not admitted into the
King's Palace, to cleave onto Him in truth.
<J?a£r£ri <yJuuL <=# JlU3 (SWjo^u/am) 1 9 1
It follows that before one wants to move from one's place,
and breaks in and wants to enter, it cannot be said that one feels
that fury is poured out on him. Rather, after all the rejections that
he is rejected, when he does not move from his place, meaning
when the mighty hand and the fury poured out have already
been revealed upon him, then "will I be king over you." This
is so because only through bursting and great efforts does the
Kingdom of Heaven become revealed to him, and he is allowed
into the King's Palace.
71. MY SOUL SHALL WEEP IN SECRET
I heard on Sivan 25, June 28, 1943
"My soul shall weep in secret for your pride," for the pride of
Israel. He asks, "Is there crying before the Creator, because
'strength and gladness are in His place'"? We must understand
the matter of weeping Above. Weeping is in a place where
one cannot help oneself. Then one weeps that the other will
help him. The meaning of "in secret" is concealments and the
contradictions that appear in the world.
And this is the meaning of "my soul shall weep in secret,"
since "all is in the hands of God, but for the fear of God."
Our sages said about that, that there is weeping in the
inner homes. This means that when the Light shines only in
the interior and there is no disclosure of Light outwardly, for
lack of Kelim in the lower ones so they can receive, then there
is weeping. However, in the outer homes, when the Light can
be revealed outwardly, when the abundance becomes revealed
below, to the lower ones, then "strength and gladness are in
His place," and everything is seen. Yet, when He cannot bestow
upon the lower ones it is called "weeping," since He needs the
Kelim of the lower ones.
192 c~bha.ma.tl
72. CONFIDENCE IS THE CLOTHING FOR THE LIGHT
I heard on Nisan 10, March 31, 1947
Confidence is the clothing for the Light, called "life." This is
because there is a rule that there is no Light without a Kli (vessel).
It follows that the Light, called "Light of life," cannot clothe, but
must dress in some Kli. The Kli where the Light of life is clothed
is usually called "confidence." It means that he sees that he can
do every difficult thing.
Thus, the Light is felt and recognized in the Kli of confi-
dence. Because of that, one's life is measured by the measure of
confidence that appears there. One can measure the magnitude
of vitality in oneself according to the confidence in himself.
For this reason, one can see in oneself that as long as his level
of vitality is high the confidence shines on every single thing,
and he sees nothing that can obstruct him with what he wants.
This is because the Light of life, which is a force from Above,
shines on him and he can work with superhuman powers, since
the Upper Light is not limited like corporeal forces.
However, when the Light of life leaves him, which is
considered that he has descended from his previous level of
vitality, then he becomes clever and inquisitive. He begins to
calculate the profitability of everything, is it worthwhile to do it
or not. And he becomes temperate, and not lively and sizzling as
before he began to decline in his level of vitality.
However, one does not have the wisdom to say that all this
cleverness and wit with which he now thinks of everything are
because he'd lost the spirit of life he had then. Instead, he thinks
that now he has become smart, not as he was before he'd lost the
Light of life. Rather, then he was reckless and careless.
However, he should know that all the wisdom that he has
now acquired came to him because he has lost the spirit of life
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 1 9 3
that he had had before. Before, he measured all the acts with
the Light of life that the Creator gave him. But now that he is in
decline the evil inclination has the power to come to him with
all their "just arguments."
The counsel for it is that one should say that now he cannot
speak to his body and argue with it. Rather, he should say,
"Now I am dead and I am awaiting the revival of the dead."
Then he must begin to work above reason, meaning say to his
body, "Everything you say is true, and I have nothing rational to
answer you. However, I hope that I will begin to work anew. Now
I take upon myself Torah and Mitzvot, and now I am becoming
a proselyte, and our sages said, 'a proselyte who has converted is
like an newborn infant.' Now I await the salvation of the Creator;
He will certainly help me and I will come once more into the
path of holiness. And when I have power in holiness, then I
will have what to answer you. But in the meantime I must go
above reason for I am still without the mind of holiness. Hence,
you can win with your intellect and there is nothing I can do
but believe in our sages who said that I should keep Torah and
Mitzvot with faith above reason. I must certainly believe that by
the power of faith we will be helped from Above, as our sages
said, 'He who comes to purify is aided.'"
73. AFTER THE TZIMTZUM
I heard in 1943
After the Tzimtzum (restriction), the Upper Nine became
the place of Kedusha, and Malchut, over which there was the
Tzimtzum, became the place of the worlds. And there are two
discernments to be made: 1) a vacant place, which is a place
for the Klipot, whose essence is the desire to receive only for
194 <Jbh.CLm.CLtl
themselves; and 2) a free place, meaning a place that became
free for inserting what one chooses— Kedusha or the opposite.
Had it not been for the Tzimtzum, the whole of reality would
have been in the form of Simple Light. Only after the Tzimtzum
occurred was there room for choosing to do bad or good.
The bounty extends into that place through choosing the
good. And this is the meaning of what is written in the writings
of the Ari, that the Light of Ein So/ shines to the lower ones.
Ein So/ is called "the desire to do good to His creations." And
although we discern many worlds, ten Sefirot, and other names, it
all extends from the Ein Sof, called "the Thought of Creation."
The names, Sefira and "world," are because the abundance
that pours off the Ein Sof descends through that Sefira and world.
This means that since the lower ones cannot receive His bounty
without preparation and correction, in order for the lower ones
to be able to receive, corrections were made, by which there was
ability to receive. This is called Sefirot.
In other words, each Sefira has its unique correction. Because
of that there are many discernments. But they are only with
respect to the receivers, since when the lower one receives the
abundance from Ein Sof, it receives through a special correction,
which adapts it to receive the bounty. This is the meaning of
receiving through a special Sefira; although there are no changes
whatsoever in the bounty itself.
Now you will understand the matter of the prayer that we
pray to the Creator, which is the Light of Ein Sof, being the
connection that the Creator has with the creatures, called "His
desire to do good to His creations." And even though there are
many names with the aim of the prayer, the interpretation is
that the bounty will pour forth through the corrections in the
souls. This is because precisely through the corrections in the
souls will the abundance be in the hands of the receivers.
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 1 9 5
74. WORLD, YEAR, SOUL
I heard in 1943
It is known that there is no reality without someone who senses
the reality. Hence, when we say "Ne/esk de Atzilut," it means that
we are sensing a certain measure of attainment in the Upper
Abundance, a measure which we call Ne/esk.
And world refers to the "common" within that attain-
ment, meaning that all the souls have a common form so
anyone who attains that degree attains that name, Ne/esh,.
This means that it is not necessarily that a specific individu-
al attains that name and in that form, but that anyone who
achieves that degree— which is certainly through the prepara-
tion of Kedusha and purity— the abundance appears to him in
that form, called Ne/esh,.
We can understand that from a corporeal example, applied
in this world. For example, when one says to another, "Now I am
going to Jerusalem," when he says the name of the city, everyone
knows and recognizes that city. They are all certain of the place
he is speaking of, since those who have already been to that city
know what this is about.
75. THERE IS A DISCERNMENT OF THE NEXT
WORLD, AND THERE IS A DISCERNMENT
OF THIS WORLD
I heard during a meal celebrating a circumcision, Jerusalem
There is a discernment of "the next world," and there is a
discernment of "this world." The next world is considered
"faith," and this world is considered "attainment."
It is written about the next world, "they shall eat and they
shall delight," meaning that there is no end to the satiation.
196 <^>ha.ma.tl
This is so because everything that is received by faith has no
limits. However, what is received through attainment already
has limits, since everything that comes in the Kelim of the
lower one, the lower one limits it. Hence, there is a limit to the
discernment of this world.
76. WITH ALL THY OFFERINGS THOU SHALT
OFFER SALT
I heard on Shevat 30, January-February,
celebrating the completion of Part Six, Tiberias
"With all thy offerings thou shalt offer salt," meaning the
covenant of the salt. The covenant corresponds to the mind.
It is generally accepted that when two people do good to
each other, when love acts between them, they certainly do
not need to make a covenant. But at the same time, we can
see that precisely when love acts, it is the usual time to make
covenants. Then he said that the making of the covenant is
for afterwards.
This means that the agreement is made now so that
later, if there is a state where each of them thinks that the
other's heart is not whole with one's friend, they will have an
agreement. This agreement will obligate them to remember
the covenant that they had made, in order to continue the old
love in this state, too.
And this is the meaning of "with all thy offerings thou shalt
offer salt," meaning that all the krevut11 in the work of God
should be about the covenant of the King.13
12 In Hebrew Krevut means «nearing» but also «battles.»
13 In Hebrew, the words Melach (salt) and Melech (king) are spelled and
pronounced very similarly.
«=/?o£& <yJuuL <=/hf&*9 (SaaC^aSuCcun) 1 9 7
77. ONE LEARNS FROM ONE'S SOUL
I heard on Elul 8, August 24, 1947
"One learns from one's soul."
It is known that the whole Torah is studied primarily for
the needs of the soul, meaning for those who've already been
awarded a discernment of a soul. However, they must still crave
and search the words of Torah of others who attained, to learn
new ways from them, which the previous ones have invented in
their innovations in the Torah. Thus, it will be easy for them to
advance in the High Degrees, meaning that through them they
will advance from degree to degree.
But there is a Torah that is forbidden to disclose, since each
soul should make that scrutiny by itself, and not have that scrutiny
done for it by another. Hence, before they make the scrutiny them-
selves, it is forbidden to disclose to them the words of Torah.
This is why the great ones hide many things. And except
for this part, there is great benefit to the souls by what they
receive from others' innovations of the Torah. And "one
learns from one's soul" how and what to receive, and to be as-
sisted by others' innovations in the Torah, and what he him-
self should innovate.
78. THE TORAH, THE CREATOR,
AND ISRAEL ARE ONE
I heard on Sivan, June, 1943
"The Torah, the Creator, and Israel are one."
Hence, when one is studying Torah, he should study Lishma.
This means that he studies with the intention that the Torah will
teach him, meaning as is the name of the Torah, which means
198 c~ih.cLm.cLtl
"instruction." And because "the Torah, Israel, and the Creator
are one," the Torah teaches one the ways of the Creator, how He
is clothed in the Torah.
79. ATZILUT AND BYA
I heard on Tamuz 15, Pinechas 1, July 18, 1943
Atzilut is considered from the Chazeh up, which is only vessels of
bestowal. BYA means reception in order to bestow, the ascent of
the lower He;y to the place of Bina.
Because man is immersed in the will to receive in order
to receive, one cannot do a thing without having reception for
oneself in there. For this reason our sages said, "from Lo Lishma
one comes to Lishma." This means that we begin the engagement
in Torah and Mitzvot in order to "give us the wealth of this world,"
and afterwards, "give us the wealth of the next world."
And when studying this way, one should achieve studying
Lishma, for the Torah. This means that the Torah will teach him
the ways of the Creator. And he should first make the sweetening
of Malchut in Bina, which means that he elevates Malchut, called
"will to receive," to Bina, which is considered bestowal. That is,
that all of one's work will be only in order to bestow.
And then it becomes dark for him. He senses that the world
has grown dark on him, since the body gives strength to work
only in the form of reception, and not in the form of bestowal.
In that state, one has but one counsel: to pray to the Creator to
open his eyes so he can work in the form of bestowal.
And this is the meaning of "who stands for the question?" It
refers to Bina, called Mi (water) and the question comes from the
verse, "asking about the rains," meaning prayer. Since they arrive
at the state of "water of Bina," there is room to pray for it.
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 1 9 9
80. CONCERNING BACK TO BACK
I heard
Panim and Achor (face and back).
Panim means reception of bounty or bestowal of bounty.
Negation is called Achoraim (posterior), meaning neither
receiving nor giving.
Hence, in the beginning of the work, one is in a state of
Achor he Achor (back to back) because he still has the vessels of the
desire to receive. If he extends abundance into these Kelim, he
could blemish the Light, since he is considered opposite in value,
since the Lights come from the root, and the root only bestows.
For this reason, the lower ones use the Kelim of Ima, called
Achoraim, meaning that they do not want to receive, so as not to
blemish. And the Emanator, too, does not bestow upon them, for
the above reason, that the Lights guard themselves so the lower
ones do not blemish them. This is why it is called Achor he Achor.
To explain what is written in several places, that "wherever
there is a deficiency, there is suction for the Klipa." We might say
that the reason for it is that this place is still not clear of Aviut.
Otherwise, the Light would have illuminated in perfection, since
the Upper Light never stops. If there is a place that is corrected
with a Masach, the Upper Light is immediately gripped there.
And since there is a place of deficiency, meaning absence of the
Upper Light, there is certainly a discernment of Aviut (thickness/
will to receive), whose entire grip is in the will to receive.
81. CONCERNING RAISING MAN
I heard
It is known that because of the breaking, sparks of Kedusha fell
into BYA. But there, in BYA, they cannot be corrected, and
hence must be elevated to Atzilut. And by doing good deeds
200 £^>na.ma.ti
and Mitzvot with the aim to bring contentment to one's Maker
and not to oneself, these sparks rise to Atzilut. Then they are
integrated in the Masach of the Upper One, at the Rosh of the
degree, where the Masach remains in its eternity. And at that
time there is a Zivug (spiritual coupling) on the Masach by the
Hitkalelut (mixture/integration) of the sparks, and the Upper
Light spreads through all the worlds according to the measure of
the sparks that they have raised.
This is similar to the Hizdakchut (purification) of the
Partzufim of Akudim. We learned that during its Hizdakchut,
when the Light departs because of it, the Masach of the Guf
ascends along with the Reshimot to Peh de Rosh. The reason is
that when the lower one stops receiving, it is considered that
it has been purified of its Aviut (will to receive). Hence, the
Masach can rise back to Peh de Rosh, as its whole decline into
the degree of Gu/was because the Light expanded from Above
downward, into the vessels of reception.
Also, the Rosh is always discerned as being from below
upward, meaning in resistance to the expansion. And when the
Guf stops receiving the Lights from Above downward because of
the absence of the Masach that had been purified by the Bitush
(beating) of the internal and the external, it is considered that
the Masach de Guf has been purified of its Aviut, and ascended
to the Rosh with the Reshimot.
Additionally, when one engages in Torah and Mitzvot in
order to bestow and not to receive, through it, the sparks rise
to the Masach in the Rosh, in the world of Atzilut (and they
rise degree-by-degree until they arrive at the Rosh de Atzilut).
And when they are integrated in that Masach, and the level of
Light appears according to the size of the Masach, more Light
is added in all the worlds. And man, too, who caused that
betterment Above, receives illumination by having improved
Above, in the worlds.
<=Rc£h tyJuuL <z/f-£Ug (a3aa£^cuSu£eim) 2 0 1
82. THE PRAYER ONE SHOULD ALWAYS PRAY
What I heard in private on Vayera, November 1952
Faith is discerned as Malchut interpreted in the mind and the
heart, that is, bestowal and faith. And opposite faith there is the
discernment of the "foreskin," which is knowing, whose way is
to appreciate the discernment of the foreskin. Faith, however,
called "the Holy Shechina (Divinity)," is in the dust. This means
that this work is considered disgraceful, and everyone escapes
walking on this path. But only this is called "the path of the
righteous and Kedusha."
The Creator wants His names to be revealed only in this
manner, as in this manner it is certain that they will not blemish
the Upper Lights, since the whole basis is bestowal and Dvekut
(adhesion). Also, the Klipot cannot suck from this discernment,
since their whole suction is from knowing and receiving.
And where there is darkness, the Holy Shechina cannot
receive the Upper Lights into it, so the Lights do not fall into
the Klipot. Because of that there is the sorrow of the Shechina,
meaning that the Upper Lights are detained from being drawn
into it, so it can bestow upon the souls.
And this depends on the lower ones alone. The Upper One
can only dispense the Upper Light; but the force of the Masach,
so the lower one does not want to receive anything in the vessels
of reception, depends on the work of the lower ones; that is, the
lower ones must make that scrutiny.
83. CONCERNING THE RIGHT VAV, THE LEFT VAV
I heard on Adar 19, February 24, 1943
There is the discernment of Ze ('this' in male form) and the
discernment of Zot ('this' in female form). Moses is considered
Ze, which is the King's best-man. The rest of the prophets are
202 £^>na.ma.ti
considered Zot or Koh (the letters Chaf and He;y), which is the
meaning of Yadecha (thy hand), a left Vav. There also is the
discernment of the right Vav.
And this is the meaning of "the gathering Zayins," which
gather two Vavs. This is the meaning of "and one that contains
them," which is the thirteen, considered a complete degree.
There is a right Vav and there is a left Vav. The right Vav
is called "the tree of life," and the left Vav is called "the tree of
knowledge," where there is the place of the guarding. The two
Vavs are called "the twelve Challahs"1^ two rows, six in a row,
which is the meaning of the thirteen Tikkunim (corrections),
which are twelve, and one that contains them, called "luck
and cleansed."
It also contains the thirteenth correction, called "shall not
be cleansed," which is the meaning of the gathering Zayins. The
Zayin is Malchut; she contains them. Before one is rewarded
with "shall not turn back to folly," she is called "shall not be
cleansed." And those who have already been rerwarded with not
turning back to folly are called "cleansed."
This is the meaning of "will reveal its flavors in twelve
roars, which are a sign in his sky, twice and weak" (in the song
I will Prepare for a Meal). It is also written, "she will be crowned
with Vavs and gathering Zayins" (in the song I will Praise with a
Song). We should interpret the crowning with the Vavs, that the
connection through two Vavs is the meaning of the twelve roars
(which are the twelve Challahs) that are a sign in the sky.
A sign is called Yesod, and it is called "twice and weak." This
means that the Vavs have been doubled: the left Vav is called "the
tree of knowledge," the place of the guarding. Then they became
weak (called "light"), and then a room was made through which
it was easy to pass. Had it not been for the doubling with the
14 Braided bread (traditionally served during the Sabbath) .
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 203
tree of knowledge, they would have had to work with the right
Vav, discerned as "the tree of life." And then, who could elevate
himself and receive the Mochin?
However, with the left Vav, discerned as the keeping, one
is always in this form. And by merit of the keeping, when he
assumes above reason, his work is then desirable. This is why it is
called "weak," light, meaning it is easy to find a place for work.
This means that in any state one is in, one can be the
Creator's worker, since he does not need anything, but does
everything above reason. It turns out that one does not need any
Mochin, with which to be the servant of the Creator.
Now we can interpret what is written, "set up a table before
me, against my enemies." A table means, as it is written, "and
sendeth her out of his house, and she departeth out of his
house, and goeth" (Deuteronomy 24:1-2). A Shulchan (table) is
like VeShlacha (and sendeth her), meaning exit from the work.
We should interpret that even during the exits from the
work, meaning in a state of decline, one still has a place to
work. This means that when one prevails above reason during
the declines, and says that the descents, too, were given to him
from Above, the enemies are thus canceled. This is so because
the enemies thought that through the declines the person will
reach utter lowness and escape the campaign, but in the end the
opposite occurred— the enemies were cancelled.
This is the meaning of what is written, "the table that is
before the Lord," that precisely in this manner does he receive
the face of the Creator. And this is the meaning of subduing all
the judgments, even the greatest judgments, since he assumes
the burden of the Kingdom of Heaven at all times. That is, he
always finds a place for work, as it is written that Rabbi Shimon
Bar-Yochai said, "there is not a place to hide from Thee."
204 c~ih.cLm.cLtl
84. WHAT IS "SO HE DROVE THE MAN OUT
OF THE GARDEN OF EDEN LEST HE WOULD TAKE
OF THE TREE OF LIFE"
I heard on Adar 24, March 19, 1944
It is written, "and said unto him: 'Where art thou?' And he said:
'I heard Thy voice,'" etc., "'and I was afraid, because I was naked;
and I hid myself. '...lest he put forth his hand, and take also of
the tree of life," etc.. "So He drove out the man."
We should understand Adam's fear, which was so much
that he had to hide because he saw himself being naked. The
thing is that before he ate from the tree of knowledge, his
nourishment came from Bina, which is the world of freedom.
Afterwards, when he ate from the tree of knowledge, he saw
that he was naked. This means that he was afraid lest he would
take the Light of Torah and use it in the form of "the herdsmen
of Lot's cattle."
"The herdsmen of Lot's cattle" means that there is faith
above reason, called "the herdsmen of Abraham's cattle." In
other words, one who has been rewarded with attainment of
the Light of Torah does not take it as the basis of one's work,
saying that now he no longer needs strengthening in faith in the
Creator, since he already has the foundation of the Light of the
Torah. This is called "the herdsmen of Lot's cattle," considered
"the cursed world," which is considered a curse. This is the
opposite of faith, which is a blessing.
Rather, he said, he says that now he sees that if he goes
with faith above reason, he is given the Light of the Torah from
Above, to show him that he is marching on the path of truth.
And it is not that he takes it as support, that his work will be
within reason, from which one comes into the discernment
of the vessels of reception, on which there was the Tzimtzum
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 205
(restriction). This is why it is called "the place of the curse," since
Lot means the cursed world.
And in that regard the Creator told him, "Why are you
afraid to take these Lights for fear that you will blemish them?
Who told thee that thou was naked? It must be because you
have eaten off the tree of knowledge, and this brought you
the fear. When you were previously eating off every tree in the
garden, meaning when you were using the Lights by way of
'herdsmen of Abraham's cattle,' you had no fear at all." Hence
he drove him out, "lest he put forth his hand, and take also of
the tree of life."
The fear was that he would repent and enter the tree of
life. But what is the fear? Since he had sinned in the tree of
knowledge, he must now correct the tree of knowledge.
This is the meaning of "He drove him out of the garden of
Eden," to correct the sin of the tree of knowledge. And afterwards
he will have the ability to enter the garden of Eden.
The garden of Eden means the ascent of Malchut into Bina,
where she receives Hochma, as Eden means Hochma. And then
Malchut, called "garden," receives Hochma in the form of "Eden,"
and this is "the garden of Eden."
85. WHAT IS THE FRUIT OF GOODLY TREES,
IN THE WORK
I heard on Sukkot inter 1, September 27, 1942
It is written, "And ye shall take you on the first day the fruit of
goodly trees, branches of palm-trees, and boughs of thick trees,
and willows of the brook" (Leviticus 23:40).
And we should interpret "fruit of goodly trees": A tree is
considered righteous, called "tree of the field." "Fruit" is the
206 <^>ha.ma.tl
progeny of the tree, meaning the progeny of the righteous, which
are the good deeds, which should be in the form of adornment
in his tree.
"From year to year" means a whole year, which are "six
months with oil of myrrh, and six months with sweet odors."
The wicked, however, are "like the chaff which the wind
drive th away."
"Branches of palm-trees" are two spoons, which are the two
Heys, the first He;y and the last Hey, by which one is awarded
"one golden pan of ten shekels, full of incense."
The spoons mean coercion, that one assumes the Kingdom
of Heaven coercively. This means that despite reason's
disagreement, one goes above reason. This is called "coercive
mating." Tmarim (palm-trees) comes from the word Morah (fear),
which is fear (by way of "and God hath so made it, that men
should fear before Him").
And because of that it is called Lulav (palm branch). This
means that before one is rewarded, he has two hearts. And
this is called Lo Lev (no heart), meaning that the heart is not
devoted solely to the Creator. And when he is rewarded with
the discernment of Lo (to Him), meaning a heart to the Creator,
this is the Lulav.
Also, one should say, "When will my actions reach the
actions of my fathers?" Through it, one is rewarded with being a
branch of the holy patriarchs, and this is the meaning of "boughs
of thick trees," which are the three myrtles.
Yet, at the same time one should be in the form of "wil-
lows of the brook," tasteless and scentless. And one should de-
light in this work, even though he feels no flavor or fragrance
in this work. And then this work is called "the letters of Thy
Unified Name," by which we are awarded complete unifica-
tion with the Creator.
<=RMl <y^uda c^sAEcg (SBaaleH-aSutam) 207
86. AND THEY BUILT STORE-CITIES
I heard from my father, Shevat 3, January 31, 1941
The writing says (Exodus 1): "And they built for Pharaoh store-
cities,15 Pithom and Raamses." We should ask, "Pithom and
Raamses means that they are beautiful cities, while the words
Arei Miskenot imply poverty and meagerness, and they also imply
danger?" And we must also understand what Abraham the
Patriarch asked, "Whereby shall I know that I shall inherit it"
(Genesis 15; 8)? What did the Creator reply? It is written, "And
He said unto Abram: Know of a surety that thy seed shall be a
stranger in a land that is not theirs, and shall serve them, and
they shall afflict them four hundred years."
The literal meaning is hard to understand, since the question
was that he wanted guarantees on the inheritance, and there is
no apparent guarantee in the Creator's answer, that your seed
will be in exile, which means that this was a sufficient answer for
him. Moreover, we see that when Abraham had a long argument
with the Creator regarding the people of Sodom, he kept saying
"perhaps." Here, however, when the Creator said that his seed
will be in exile, he immediately received it as a sufficient answer,
and did not argue and said, "perhaps?" Instead, he accepted it as
a guarantee on the inheritance of the land.
We must understand this answer, and we must also
understand what the meaning is that the Zohar interprets about
the text, "Pharaoh drew nigh," saying that he drew them toward
repentance. Can it be that evil Pharaoh would want to bring
them closer to repentance?
In order to understand all that, we must understand what
our sages said (Sukkah, 52; 71): "Rabbi Yehuda says: At the end
of days, the Creator brings the evil inclination and slaughters
15 Translator's note: the word combination "store -cities" is not used in Hebrew,
but the words Arei Miskenot, implying poverty and (phonetically) danger.
208 <^>ha.ma.tl
it before the righteous and before the wicked. To the righteous
it seems like a high mountain, and to the wicked it seems as a
thread of a hair's breadth. These cry and those cry. The righteous
cry, saying 'How could we conquer such a high mountain?' and
the wicked cry, saying 'How could we not conquer this thread of
a hair's breadth?""
This verse is perplexing through and through:
1. If the evil inclination has already been slaughtered,
how are there still wicked?
2. Why do the righteous cry? Quite the contrary, they
should have been happy!
3. How can there be two opinions in reality when they
have both arrived at the state of truth? This verse speaks
of the end of days, which is certainly a state of truth, so
how can there be such a difference in reality between a
thread of a hair's breadth and a high mountain?
He explains this with the words of our sages (there): "Rabbi
Assi says: 'In the beginning, the evil inclination seems like spider-
web, and in the end, it seems like cart-ropes,' for it is said, 'Woe
unto them that draw iniquity with cords of vanity, and sin as it
were with a cart rope' (Isaiah 5)."
There is a great rule we must know. Our work, which was
given to us so as to be a basis for faith above reason, is not
because we are unworthy of a high degree. Hence, this was given
to us so as to take it all in a vessel of faith. It appears to us as
ignominy and worthlessness, and we are anxious for the time
when we can rid ourselves of this burden, called "faith above
reason." However, it is a great and very important degree, whose
sublimity is immeasurable.
The reason it appears to us as ignominy is because of the will
to receive in us. Thus, we must discern a Rosh (Head) and a Guf
(Body) in the will to receive. The Rosh is called knowing, and the
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 209
Guf is called receiving. Because of that, we consider everything
that is against knowing as low and beastly.
Now we can interpret what Abraham the Patriarch asked,
"Whereby shall I know that I shall inherit it?" How would it
be possible for them to accept the burden of faith, since it is
against reason, and who can go against reason? Thus, how will
they come to be granted the Light of faith, since perfection
depends on that alone?
The Creator answered him, "Know of a surety etc. that they
will be in exile." This means that He had prepared a Klipa (shell),
which is the evil inclination, an evil person, Pharaoh king of
Egypt. The letters of the word Pharaoh are like the letters of the
word Ore/16 (back of the neck).
The Ari wrote (Shaar HaKavanot for Pesach) that Pharaoh is
considered the Ore/ of Egypt.17 He would suck out the abundance
that comes to the lower ones with his question (Exodus 5; 2),
"Who is the Lord that I should hearken unto His voice?" By
this very question, they are at the hands of the Klipot (shells),
as the RAMBAM says (Hilchot Deot), regarding not turning to
idol gods, that with this approach alone, meaning with the very
question, the prohibition on turning to them is already broken.
The evil inclination wishes to suck abundance from the
Kedusha (Sanctity). Thus, what does it do to suck abundance
from the Kedusha? The writing tells us, "and Pharaoh drew
nigh." The Zohar interprets that he brought them nigh to
repentance. It asks: How can we say that Pharaoh brought
them close to repentance, if the conduct of the Klipot is to turn
one away from the Creator?
We must understand this by what is written in the Zohar
("Introduction to the Zohar" and the Sulam Commentary):
16 In Hebrew.
17 The Ari divides the Hebrew word for Egypt — Mitzraim — into two words:
Metzar Yam, meaning Narrow Sea.
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"Transgression is concealed within you, like the serpent that
strikes and hides its head inside its body." Also, in the Sulam:
"Like, etc. Since that transgression is concealed, the force of the
serpent that strikes the people of the world and brings death to
the world is still in full power and cannot be revoked. It is like a
serpent that bites a human and immediately brings its head to
its body, and then it is impossible to kill it."
There is yet another saying in the Zohar, that the serpent
bows its head and strikes with its tail. This means that sometimes
it lets one take upon himself the burden of faith above reason,
which is the bowing of the head, but it strikes with tail. The tail
can be interpreted as the end, that it bowed its head so as to
ultimately receive in order to receive. In other words, it first gave
one permission to accept faith so that afterwards it would take
everything into its own authority, for the Klipa knows that there
is no way to receive abundance except through Kedusha.
This is the meaning of Pharaoh bringing them near. It is
explained that he deliberately brought Israel to repentance, so as
to afterwards take everything from them into his own authority.
This is why the Ari wrote that Pharaoh sucked all the abundance
that came down to the lower ones. He sucked from the Chef
and from the throat, which is considered the head of the body,
meaning it would take everything in its vessels of reception.
This is the meaning of "And they built Arei Miskenot,"
meaning that this was for Israel. In other words, all their work
during the exile was taken into Pharaoh's custody, and Israel
remained poor. We should also interpret Miskenot from the
word Sakana (danger), meaning that they were in great danger
of remaining in that state for the rest of their lives. However, to
Pharaoh, the work of Israel was Pithom and Raamses, meaning
very beautiful cities.
«=/?a£& <yJuuU <=/f-J&3 (SBaaCe^aSuLni) 2 1 1
Thus, the meaning of "And they built Arei Miskenot," (to
Israel), and Pithom and Raamses, to Pharaoh. This is because all
the work of Israel fell into the Klipot, and they saw no blessing
in their work.
When they prevailed in their work in faith and bestowal,
they did see fertility; and the moment they fell into knowing and
receiving, they immediately fell into the hands of the Klipa of
Pharaoh. Finally, they came to a determined resolution that the
work must be in faith above reason and bestowal.
However, they saw that they were unable to come out of
Pharaoh's power by themselves. This is why it is written, "And
the children of Israel sighed by reason of the bondage," since
they were afraid that they might stay in exile for all time. Then,
"their cry came up unto God," and they were awarded exodus
from the exile in Egypt.
It turns out that before they saw the situation, that they are
in the hands of the Klipot, and were hurting and afraid that they
would remain there forever, they had no need for the Creator's
help from vessels of reception, if the shortcoming and detriment
caused by them is unfelt, which is all that obstructs them from
cleaving to the Creator. This is because otherwise one has a
higher regard to work in the form of knowledge and reception,
and faith is considered lowness. They choose knowledge and
reception, since this is what man's exterior mind necessitates.
Hence, they were given the exile to feel that they do not
progress toward nearness to the Creator, and all their work sinks
in the Klipa of Egypt. Finally, they saw that they have no other
choice but to resolve to a work of lowness, which is faith above
reason, and yearn for bestowal. Otherwise they feel that they are
in the dominion of the evil inclination.
It turns out that the faith that they have taken upon
themselves was because they saw that otherwise they would have
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no counsel, and hence agreed to a work of ignominy. This is
considered "conditional work," when they have accepted this
work so they do not fall into the net of the Klipot. This is why
they had taken this work upon themselves.
However, if the reason is revoked, the love for this work is
revoked, too. In other words, if the evil inclination is cancelled,
and there is no one that brings them thoughts of not turning to
idol gods, then the love for the work in ignominy is revoked.
Now we can understand what our sages wrote: "In the
beginning, the evil inclination seems like spider-web, and
in the end, it seems like cart-ropes." We know that there is a
discernment of "coercive," "mistaken," and "deliberate." The
will to receive that is imprinted in man is considered "coercive,"
since one cannot revoke it, and it is therefore not considered a
sin, but a misdeed, as it is written, "Woe unto them that draw
iniquity with cords of vanity." It cannot be rejected or hated,
since he does not feel that it will be a sin.
However, afterwards, it turns out like "sin, as it were with
cart-ropes," and the Klipot were then made of this will to receive,
which have a complete structure, as it is written, "God hath made
even one as well as the other." This is where the evil inclination
comes from, meaning everything comes out of this thread.
Since it already showed itself to be a sin, then everyone knows
to guard themselves from this thread, and they understand that
there is no other counsel if they want to enter Kedusha, except
to resolve to work in lowness, meaning faith and bestowal.
Otherwise they see that they are under the authority of the Kiipa
of Pharaoh, King of Egypt.
It follows that the benefit in the exile was the feeling that the
will to receive is a sin, and this is the reason to decide that there
is no other counsel but to try and acquire vessels of bestowal.
This is also the meaning of the Creator's answer to Abraham
<=RMl <yJuuL eJf-J&g (SBaaCc^cu&Iam) 2 1 3
the Patriarch about his request for guarantees for the inheritance
of the land: "Know of a surety that thy seed etc. and they shall
afflict them etc." Through the exile they would come to discover
that the thread is a sin, and then they would accept the real work
of detaching themselves from the sin.
This is the meaning of what Rabbi Yehuda said, that in the
future death shall be swallowed up forever, meaning the Creator
will slaughter the evil inclination, and all that will be left of it is
but the tiny thread, which is not even felt as a sin. (The thread
which is like a hair's breadth is something that cannot be seen
in the eye.)
Yet, some evil and righteous do remain, and they all want to
cleave to Him. The wicked have not yet corrected their thread,
when the evil inclination still existed, and they could feel that it
is a sin. Now, however, when there is no evil inclination, all that
is left is but the tiny thread, and they have no reason to make
them turn their vessels of reception into vessels of bestowal,
since a thread of a hair's breadth is unfelt. But nevertheless, they
cannot yet cleave to Him because there is disparity of form there,
and He and I cannot dwell in the same abode.
Their correction is to be dust under the feet of the righteous.
This means that since the evil inclination has been cancelled, the
righteous have no reason to have to go with faith above reason.
Hence, since they have no reason, who would make them?
They see that the wicked are left with the thread and did not
correct the thread while there was evil inclination; and it was
the time to correct it since then the will to receive was evidently
a sin, whereas now it does not seem like sin, but like a thread.
Hence, if there is no reason, there is no place to correct.
Yet, there is also no place for adhesion, since the disparity
of form remains, and all their correction is that the righteous
walk on them. This means that they now see that there is no
214 <^>ha.ma.tl
fear from the net of the Klipot, since the evil inclination has
been slaughtered.
Thus, why do they now have to work in faith above reason?
Now they see that the wicked cannot reach adhesion because
they now have no reason, meaning an evil inclination that will
be distinguished as a sin, yet they remain outside for there is
still disparity of form. Hence, when the righteous see this, they
understand how good it was for them that they had a reason to
work in bestowal.
They thought they were engaged in bestowal only because
of the evil inclination, but they see that the sin they saw was for
their own good. In other words, this is the real work, and it is
not because of fear of falling into the hands of the Klipot that
they do this work. The evidence for that is that they see that
the wicked who did not correct the thread, and now have no
reason to, and remain outside, and cannot come to adhesion
with the Creator.
It follows that the righteous receive the strength to go from
strength to strength through the wicked, and the wicked have
become dust under the feet of the righteous, and the righteous
walk on the discernments that remain as wicked.
Hence, in retrospect, this work specifically is important.
And it is not because of necessity, as they first thought, while
there was evil inclination. Now they see that even without the
evil inclination it is worthwhile to work in bestowal and faith.
Regarding "these cry and those cry," it is known that weeping
is Katnut (smallness, infancy), VAK. There is a differentiation
between GAR and VAK. Mochin de VAK (Light of VAK) illuminate
from the past, meaning they take sustenance from what they have
been through. Mochin de GAR, however, shine in the present by
uniting the Zivug (spiritual coupling).
«=/?«£& njJuuU <z/f-±&Ug (SBaat 'tJic^uCcinz) 2 1 5
This is the meaning of the righteous crying and saying,
"How could we conquer such a high mountain?" Now they see
what was prior to the slaughtering of the evil inclination, that
its dominion was indeed great, as it is written, "God hath made
even one as well as the other." They received great mercy by the
Creator, who gave them the power to defeat the war against the
inclination, and they now rejoice in the miracle that they had
then, meaning in the past. This is called Mochin de Katnut.
The wicked cry because now there is no way for them to
cleave to Him, even though they now see that it is only a tiny
thread. But since there is no evil inclination, they have no reason
to turn the vessels of reception to bestowal; they can only see
that they are on the outside; this is why they cry.
However, their correction is in becoming dust under the feet
of the righteous. In other words, by the righteous seeing that
now there is no evil inclination, the wicked still cannot attain
adhesion. Thus, they say about their thoughts that they had
followed the path of bestowal only because of the evil inclination,
they see that this is the actual vessel. This means that even if
there hadn't been an evil inclination, still this path is true, and
that the path of faith is a wonderful path.
Now we understand why wicked remain after the slaughtering
of the evil inclination; it is so that they become dust under the
feet of the righteous. If wicked had not remained, there would
not be anyone to show this great thing, that the path of faith is
not because of conditional love. Meaning, it is not because of
the evil inclination that the path of faith should be followed, but
this is unconditional love, since now there is no longer any evil
inclination, and still, only through faith can adhesion with the
Creator be acquired.
I heard on another occasion: The reason we specifically need
faith is the pride in us. It is then difficult for us to accept faith.
216 <^>ha.ma.tl
Meaning, although faith is a sublime and wonderful degree,
which the lower one cannot attain and understand its preciousness
and sublimity, it is only because of our pride, meaning the will to
receive. We imagine it as low and beastly, and for that reason we
were given the evil person.
I heard another time: We see that when we do not want to
accept faith, we fall from our state. We rise and fall every time,
until we resolve that there is no other counsel but to set faith
permanently. This was in order to receive faith, and this is "And
they built Arei Miskenot" (for Israel), for Pharaoh.
87. SHABBAT SHEKALIM
I heard on Adar 26, March 7, 1948
On Shabbat Shekalim (name of weekly portion), when he began
the Kidush ... he said, "There was a custom among the Admorim
(rabbis, heads of congregations) in Poland, that all the rich men
would come to their rabbis on Shabbat Shekalim, to receive
Shekalim (coins) from their rabbis."
And he said that it implies that there cannot be obliteration
of Amalek without Shekalim. This is so because before one
receives Shekalim, there is still no Klipa (shell) of Amalek. Rather,
when taking Shekalim, the great Klipa called "Amalek" arrives,
and the work of obliterating Amalek begins. However, prior to
that, there is nothing to erase.
And he added an explanation to it, concerning what the
Sayer of Kuznitz said about what is said in the closing prayer: "You
have separated man from the beginning and You will recognize
him to stand before You." The sayer asked about it: "How is it
possible to stand without a Rosh (head, but also beginning)? It
means that he has separated the Rosh from the man, and how
<=RMl <l)JuuL cz/hMag (SBaaC ^cu&Jcun) 2 1 7
can such a thing be?" The explanation is, "When thou takest
the sum of the children of Israel," by which we extend the
discernment of Rosh. If we give the half Shekel, through it we are
awarded the Rosh.
And he later asked ... "Why does he prepare for the Kidush
more drinking that eating? This is not the right order, since the
order should be eating more than drinking, as drinking comes
only to complement the eating, by way of 'And thou shalt eat
and be satisfied, and bless.' However, it is not so when drinking
is more than eating." And he interpreted that eating implies
Hassadim (mercy) and drinking implies Hochma (wisdom).
And he said further, that the Shabbat prior to the month of
Adar contains the whole of the month of Adar. Hence, "when
Adar enters, there is much gladness." And he said that there
is a difference between a Shabbat and a good day. Shabbat is
called "love," and a good day is called "gladness." The difference
between gladness and love is that love is an essence, and
gladness is only an outcome, born off some cause. The cause is
the essence, and the outcome is only a progeny of the essence.
Hence, Shabbat is called "love and good will" and a good day is
called "gladness and joy."
He also explained concerning what Rabbi Yochanan Ben
Zakai replied to his wife, that I was like a minister before the
King, and he, Rabbi Hanina Ben Dosa, like a slave before the
King; this is why he could pray. It seems as though it should have
been the opposite— that the minister would have more strength
to induce his opinion on the King, and not the slave.
However, a "minister" is one who has already been awarded
private Providence. In that state, one sees no room for prayer,
since everything is good. But a slave is one who is at the degree of
reward and punishment, and then he has room to pray because
he sees that he has more to correct.
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And he adds an explanation from an article that is presented
(Baba Met^ia 85a). It is written there that a calf was being led to
the slaughter. It went, put its head in the rabbi's lap and wept.
He told it, "Go, this is what you were made for." They said,
"Since he does not pity, suffering shall come upon him."
"This is what you were made for" means private Providence,
that there is nothing to add or to subtract, since there the
sufferings, too, are considered merits. This is why he extended
sufferings upon him.
And the Gemarah says that he was rid of the suffering
through an act, by saying, "and His mercies are over all His
works." One day, the rabbi's maid was sweeping the house.
There were rat young there, and she was sweeping them away.
He told her, "Leave them!", it is written, "and His mercies
are over all His works." Since he attained that a prayer, too,
remains in eternity, he now had room for prayer. This is why
the sufferings departed from him.
At the end of Shabbat, he said an interpretation about
what the Holy Zohar says about the verse, "For the Lord hath
chosen Jacob unto Himself." Who chose whom? And the Holy
Zohar replies, "The Lord chose Jacob" (Beresheet, 161b). And
he said that the question of the Holy Zohar is if the Creator
chose Jacob. It follows that Jacob did not do anything, but
all was under private Providence. And if Jacob did choose, it
means that Jacob is the doer, meaning an issue of reward and
punishment.
And he replied that in the beginning, one should begin on
the path of reward and punishment. When he completes that
phase of reward and punishment, one is rewarded with seeing
that everything is under private Providence, that "He alone does
and will do all the deeds." However, before one completes one's
<=R<£h <yJuuL <^q- ±£.£ag (bwj^uU; 2 1 9
work in reward and punishment it is impossible to understand
private Providence.
And on Sunday night, after the lesson, he explained the
matter of Jacob's cunningness, that it is written about Jacob,
"Thy brother came with guile." There was certainly no issue of
falsehood here. Otherwise, the text would not say about Jacob,
the "elect" patriarch, that he was a liar.
Rather, the guile means that when one performs an act of
wisdom without intending for wisdom, but to educe some benefit
that he needs, and sees that it cannot be obtained directly, hence,
he performs an act of wisdom, to obtain the needed thing. This
is called "wisdom."
This is the meaning of the verse, "be guile with reason,"
meaning wisdom through reason. This means that the wisdom
he wants to obtain is not for wisdom's sake, but for another
thing, which forces him to extend wisdom. In other words, he
must extend to complement the Hassadim.
This is because before the Hassadim obtain Hochma, they
are discerned as Katnut (smallness). However, afterwards, when
he extends Hochma, but still prefers Hassadim to Hochma, it is
apparent that the Hassadim are more important than Hochma.
This is called Gar de Bina, which means that he uses the Hassadim
because of a choice.
This is the meaning of Hochma through Daat, that Ho-
chma appears in the form of Vak in YESHSL/T. And in AVI,
Hochma appears by improving the Hassadim and remaining in
Hassadim. However, although Bina is considered "delighting
in mercy," its choice of Hassadim is not apparent because of
Tzimtzum Bet, where there is no Hochma. However, in Gadlut
(adulthood), when Hochma comes, the Hassadim that she uses
are because of choice.
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88. ALL THE WORK IS ONLY WHERE THERE ARE
TWO WAYS
I heard after Shabbat Beshalach, January 24, 1948
All the work is only where there are two ways, as it is written,
"and he shall live by them, and he shall not die by them. And the
issue of 'shall die and not breach' applies only to three Mitzvot:
idolatry, bloodshed, and incest." And yet, we find that the first
Hassidim would give their lives over positives.
And we should know that all the work and the labor are
only when one should keep the Torah. At that time one feels
the heavy load that the body does not agree to the conditions
of the Torah. But when a person is rewarded, and the Torah
guards him, no heaviness is sensed in the work of God. This
is because the Torah guards one, as it is written, "One's soul
shall teach him."
89. TO UNDERSTAND THE WORDS OF THE HOLY
ZOHAR
I heard on Adar 5, February 15, 1948
To understand the words of the Holy Zohar, we should first
understand what the Holy Zohar wants to say. And understanding
what the Holy Zohar wants to say depends on one's dedication
to the Torah and Mitzvot. The Torah and Mitzvot can bring
cleanness to a person, to be cleaned of self love. And this is
why he engages in Torah and Mitzvot. And to that extent we
can understand the truth that the Holy Zohar wants to say.
Otherwise, there are Klipot that hide and block the truth in the
words of the Holy Zohar.
<=RMl <yzPuuL <^f-<£Ug ^Baat^cuSuiom) 2 2 1
90. IN THE ZOHAR, BERESHEET
I heard on Adar Bet 17, March 28, 1948
In The Zohar, Beresheet p.165, "In the secrets of the Torah, the
ministers' defenders are erected from Above. And the blaze
of the flaming sword is appointed over all the armies and the
camps. And in this discernment, several other discernments are
interpreted to several other degrees."
And he explained that when the left line extends, it must be
sweetened with the right line. It spreads in three places:
1. In AVI, which is the root;
2. In Malchut;
3. In God's angels.
In AVI, they are called "defenders of the ministers," and in
Malchut they are called "the blaze of the swirling sword." And in
the angels they are called "and in this discernment, several other
discernments are interpreted to several other degrees."
91. CONCERNING THE REPLACEABLE
I heard on Nisan 9, April 18, 1948
In the Holy Zohar he explains the reason that Reuben was born
to Leah, while he was thinking of Rachel during the act. The law
is that if he thinks of another, the child is called "replaceable."
And the Holy Zohar explains that since he was thinking of Rachel
and he thought that it really was Rachel, and replaceable means
that his thought was of Rachel and of the act, he knew that it was
Leah. However, here his thought was of Rachel and of the act, he
thought that it really was Rachel.
222 £^>na.ma.ti
And he explained it: it is known that in spirituality, they are
as seal and imprint— each degree is sealed by its Upper degree.
And the conduct of seals and imprints is that they are always
opposites: the imprint is always opposite from the seal. It follows
that what is considered Klipa (shell) in Beria, is Kedusha (Sanctity)
in Yetzira, and what is Kedusha in Yetzira, is Klipa in Assiya.
Therefore, if the righteous is united in some degree, he
certainly unites with the Kedusha in the degree. And if, during
the act, he thinks of another degree, and what is considered
Kedusha in that degree is considered Klipa in another degree, it is
therefore called "replaceable." That means that the offspring of
this unification is replaceable because the degrees are opposite
from one another.
Jacob, however, was thinking of Rachel, meaning of the
Kedusha in the discernment of Rachel. And of the act, too, he
thought that it was Rachel. Hence, both the thought was of
the Kedusha in Rachel and the act intended to be the degree of
Rachel. Therefore, there is no discernment of Leah here, to be
considered replaceable.
92. EXPLAINING THE DISCERNMENT OF LUCK
I heard on Sivan 7, June 14, 1948
"Luck" is something that is above reasoning. Thus, even though
it was reasonable that it would be such and such, luck made
him succeed with his actions. Reasoning refers to cause and
consequence, meaning that a cause makes the result come out
as it does. But above reasoning, when the initial cause is not the
cause of the consequence, this is called "above reasoning." We
refer to it as luck causing the result.
It is known that all bestowals come from the Light of Hochma
(Wisdom). And when Hochma shines, it is called "left line" and
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 223
"darkness." The abundance is blocked, and this is called "ice."
This is called "merit" because he is rewarded. That means that
the reason that causes the Light of Wisdom is called "merit,"
which is cause and effect.
But "sons, life, and nourishment do not depend on man,
but on luck." This means that Hochma is diminished specifically
through the middle line, and shines precisely through the
diminution, called Masach de Hirik. It follows that it does not
shine with cause and consequence, meaning that Hochma shines
through the left line, but precisely through the diminution. This
is called "above reasoning," and this is "luck."
93. CONCERNING FINS AND SCALES
I heard in 1945
To understand what our sages said, "whatsoever hath scales is
known to have fins. And whatsoever hath fins, it is not known
if it has scales."
In the work, we should interpret the matter of Kaskeset
(scales) as Kushiot (questions) that he has in the work of God.
The Kushiot are vessels in which to receive answers, since the
answers are not filled in the external mind, but specifically in
the internal mind, which is the Upper Light, clothed within a
person. And then the questions are settled in him.
Hence, to the extent that questions increase, to that extent
does the Upper Light dress within man. This is why the scales
are among the signs of purity, since through it one can come
to purify oneself, by not wanting to have questions. Hence,
one does whatsoever one can to purify oneself, so he can be
awarded the Upper Light.
224 <^>ha.ma.tl
And a fin, too, is among the signs of purity. Snapir (fin)
implies Soneh-Peh-Ohr Elyon (hating-mouth-Upper Light). And
since he has questions, it is certainly because he has hatred
towards the Upper Light. But one who has fins does not have to
have questions. One may hate the Upper Light not because one
has questions, but because one is simply greedy, and says, "I will
not go in any case."
This is the sign of purify. That is, when he has a fish. A fish
implies meat that is clothed in fins and scales. This means that
the Upper Light shines in these two signs.
But one who works without any questions in the work, this is
not a sign of purity, that one has no questions. This is so because
one has no place in which to place the Upper Light, as one has
no reason that will compel one to draw the Upper Light, as even
without the Upper Light one thinks that one is just fine.
This is why when Pharaoh, King of Egypt, wanted to keep
the people of Israel in his domain, he issued an order to not
give Kash (straw), as it is written, "So the people were scattered...
to gather stubble for straw." Then they would never need the
Creator to deliver them from the domain of the impurity into
the Kedusha (Sanctity).
94. AND YOU SHALL KEEP YOUR SOULS
I heard in 1945
In the verse, "Take ye therefore good heed unto yourselves," the
care refers primarily to the spiritual soul. However, one cares for
the corporeal soul even without commandments from the Torah.
This is because the rule is that a Mitzva is primarily evident,
meaning it is evident that he does what he does for the purpose
of a Mitzva when he would not do it, were it not for a Mitzva.
Rather, the reason he does it is because of a Mitzva.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 225
Hence, with a Mitzva that he performs, if he would do it
even if it were not a Mitzva, he needs special care, to find a place
where he can say that he does this only because of a Mitzva. Then
the Light of the Mitzva can shine on the act of the Mitzva that
he performs. This is called "making a Kli with the Mitzva," in
which the Upper Light can be. Hence, the care refers primarily
to the spiritual soul.
95. CONCERNING REMOVING THE FORESKIN
I heard during a meal celebrating a circumcision,
1943, Jerusalem
Malchut in itself is called "lower Hochma," and with respect to its
connection to Yesod, it is called "faith." And there is a foreskin over
the Yesod, whose task is to separate Malchut from Yesod, and not
let it connect to Yesod. The foreskin's power is in picturing faith as
dust. This is the meaning of Shechina (Divinity) in the dust.
When that depicting force is removed, and instead, saying
that the depicting force is dust, this is called "circumcision," when
the foreskin is cut off and the foreskin is thrown to the dust.
In that state, the Holy Shechina comes out of the dust, and
the merit of faith becomes apparent. This is called "redemption,"
being rewarded with raising Divinity from the dust. Hence, we
must force all the work on removing the depicting force, and
only faith is considered whole.
"They are meticulous with themselves as much an olive and
as much as an egg." An "olive" is as the dove said, "I prefer my
food as bitter as an olive from Above." And the "egg" means
that it is lifeless, although a living animal emerges from it. But
in the meantime, no life is seen in it. And they are meticulous
226 <^>ha.ma.tl
with themselves and prefer to work even though the situation is
like an olive.
Also, when they see that there is no vitality in the work,
and all their strength to work is only because their aim is only to
raise Divinity from the dust, then, through this work, they are
awarded redemption. And then they see that this meal, which
was previously like an olive and an egg, has now become lively
and sweet and sublimely pleasant.
This is the meaning of "a converted proselyte is similar to a
newly born infant." He must then keep the discernment of the
covenant, too, and then he will be glad.
It follows that when the infant is circumcised, although the
child is suffering, the guests and the parents are nonetheless
happy, since they believe that the boy's soul is happy. Similarly,
in the work of the covenant, we must be happy even though we
feel a state of suffering. Nevertheless, we should believe that our
soul is happy.
Our whole work should be in gladness. And the evidence to
that is from the first commandment man was given. The Mitzva
is done by the parents, and the parents and the guests are in
gladness. This is how all the Mitzvot that one performs should
be— only in gladness.
96. WHAT IS WASTE OF BARN AND WINERY,
IN THE WORK
I heard on the eve of Sukkot, inside the Sukkah, 1942
A barn is male Dinim (judgments), as in "hidden and not
defiled," when he feels that he is in a state of Goren (barn),
meaning Ger (stranger) in the work.
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 227
A winery is female Dinim, as in "hidden and defiled." Yeke<t>
(winery) is considered Nekev (foramen).
And there are two kinds of Sukkot: 1) clouds of glory; and 2)
waste of barn and winery.
A cloud is considered concealment, when one feels the
concealment over the Kedusha (Sanctity). If a person overcomes
the cloud, meaning the concealment that one feels, one is thus
awarded clouds of glory. This is called MAN de Ima, and it applies
during the six thousand years. It is considered a secret that still
has not become a nature, called "literal."
And the waste of barn and winery are called "literal and
nature," which is considered MANde Malchut, erected specifically
through faith, called an "awakening from below."
And MAN de Ima is considered an awakening from Above,
which is not discerned as nature. This means that with respect to
nature, when one is not ready to receive the abundance, he does
not receive any bestowal.
However, from the perspective of the awakening from Above,
which is above nature, the Light is indeed poured onto the lower
ones, by way of "I am the Lord, that dwelleth with them in the
midst of their uncleanness," as it is written in the Holy Zohar,
"even though he has sinned, it is as if he did not sin at all."
However, with an awakening from below, the Light is not
dispensed. Rather, precisely when one is qualified by nature,
meaning by himself, this is called MAN de Niikva, which he can
correct through faith. This is called "by himself," considered the
seventh millennium, called "and one is ruined," meaning that
"she has nothing of her own," considered Malchut. When this is
corrected, one is awarded the tenth millennium, which is Gar.
Such a soul is found in one of ten generations. However,
there is the discernment of the seventh millennium, from
the perspective of the six thousand years, called "particular,"
228 <^>ha.ma.tl
as the general and the particular are always equal. But this is
considered MAN de Ima, called "clouds of glory."
And the purpose of the work is in the literal and the natural,
since in this work he no longer has room to fall lower down, since
he is already placed on the ground. This is so because he does not
need greatness because for him it is always like a new thing.
This means that he always works as though he had just
begun working now. And he works in the form of acceptance of
the burden of the Kingdom of Heaven above reason. The basis
upon which he built the order of the work was in the lowest
manner, and all of it was above reason. Only one who is a real
fool can be so low as to proceed without any basis on which to
establish one's faith, literally with no support.
Additionally, he accepts this work with great joy, as though
he had had real knowledge and vision on which to establish the
certainty of faith. And to that exact measure of above reason,
to that very measure as though he had reason. Hence, if he
persists in this path, he can never fall. Rather, he can always be
in gladness, by believing that he is serving a great King.
This is the meaning of the verse, "The one lamb thou shalt
offer in the morning; and the other lamb thou shalt offer at
dusk. ... according to the meal-offering of the morning, and
according to the drink-offering thereof." This means that that
gladness that he had while he was sacrificing his sacrifice, when
it was a morning for him, as morning is called "light," meaning
that the Light of the Torah was shining for him in utter clarity.
In that same gladness he was making his sacrifice, meaning his
work, even though for him it was like evening.
This means that even though he did not have any clarity in
the Torah and the work, he still did everything gladly, since he
worked above reason. Hence, he could not measure from which
state the Creator derives more contentment.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 229
This is the meaning of Rabbi Shimon Ben Menasia's preach-
ing "a kind of matter." Matter means without reason and knowl-
edge. "An ear that heard on Mount Sinai will not steal." This
means not receiving anything for oneself, but assuming the bur-
den of the Kingdom of Heaven without any Gadlut (greatness),
but entirely above reason. And he went and stole some illumina-
tion for himself, meaning he said, "Now I can be a servant of
the Lord because I already have reason and knowledge in the
work, and I understand that it is worthwhile to be the Creator's
servant. And now I no longer need faith above reason."
He tells us about that, "and he was sold to the court."
"Court" refers to man's reason and knowledge, which judge a
person's actions, whether or not they are worth doing. "Sold"
means that he has become a stranger in the work of God, that
the mind comes and asks him the known question, "What
mean you by this service?" And it only comes from the angle
of stealing, having received some support to the discernment of
faith. Hence, he comes and wants to cancel the support with his
questions. But this is only for "six," meaning "he was sold for six
years," considered male Dinim.
"But if the servant shall plainly say: I love my master... I
will not go out free," meaning he does not want to go out free
without Mitzvot, then the correction is "his master shall bring
him," meaning the Lord, "to the door, or unto the door-post,"
meaning give him blockage over the reception of the Kingdom
of Heaven. And "his master shall bore his ear," meaning his ear
is pierced. This means that another hole is made in him, so he
will be able to hear once more what he had heard on Mount
Sinai: "thou shalt not steal," "and he shall serve him for ever."
This is because then he truly becomes a servant of the Creator.
Sukkot is temporary residence. This means that one who
has already been awarded permanent residence and has nothing
more to do, as with the matter of the first to count the iniquities,
230 £^>na.ma.ti
the counsel is to leave for temporary residence, as when he was on
his way to the house of God, before he arrived at the permanent
residence. At that time he constantly needed to reach God's
Palace, and he had guests, when his work was in the form of "a
passing visitor."
And now he can extend from the past work, when he was
always thankful and praising the Creator by always bringing him
closer, and from which he had gladness. And now, on Sukkot, he
can extend the gladness he had then, and this is the meaning of
temporary residence. This is why they said, "leave the permanent
residency and dwell in temporary residency."
"The study is not the most important, but the act." This
means that an act is like a substance. Rabbi Shimon Ben
Menasia was preaching "a kind of matter," that the act is the
most important, and the mind is but a kind of mirror.
However, the act is considered living, and the mind is
considered speaking. The thing is that if there is wholeness in
the act, then the act is so great that it brings with it the mind of
the Torah. And the mind of the To rah is called "speaking."
97. WASTE OF BARN AND WINERY
I heard
Qoren (barn) means diminution of good deeds, when a person
feels primarily Gronot (Hebrew: throats; sounds like Ger'onot—
deficiencies) with the Creator. Hence, he lessens the good
deeds. And afterwards he comes to a state of Yekev (winery),
which is the meaning of "And he that blasphemeth the name
of the Lord."
Sukkot is considered gladness, considered "rejoicing
Gevurot," which is repentance out of love, when sins become
<=RMl njJuulu <^f-<£Ug (!Baa£<J±a*Su£am.) 2 3 1
as merits for him, and even the barn and winery are admitted
into Kedusha (Sanctity). This is the meaning of Sukkot's primary
discernment being Isaac, but that everyone is included in him
(and Passover is considered love, which is right). This is the
meaning of "Abraham begot Isaac."
This is because the father and son issue is cause and
consequence, reason and result. Had there not been a discernment
of Abraham first, which is the right, there could not have been
the discernment of Isaac, which is the left. Rather, the left is
integrated in the right, as in, "For Thou art our Father."
Abraham said, "will be destroyed over the Sanctity of Your
Name." And Jacob also said that it means that the sins will be
destroyed over the Sanctity of Your Name. And if it remains
so, then there is a breach in the middle. In other words, the
sins that were in the whole of Israel are like a breach in the
Kedusha (Sanctity).
Isaac, however, said, "half over me and half over you,"
meaning the part of the sins and the part of the Mitzvot, that is,
that both will enter Kedusha. And this can be through repentance
out of love, when sins become as merits to him. In that state there
is a breach, as it is written, "with no breach and no... outcry," but
all is corrected for Kedusha.
This is the meaning of our sages' words: "Greater are the
dung and mules of Isaac than Abimelech's money and gold."
Dung is something inferior, worthless, meaning that they
consider the servitude of him as dung. And afterwards arrives
a state of separation. Because he does not appreciate his work,
he falls into separation. And this is called "the dung and mules
of Isaac." And since Isaac corrected everything in the form of
repentance out of love, and his sins became as merits, the profits
that had come to him through his dung and mules are greater
than "Abimelech's money and gold."
23 2 £^>na.ma.ti
His Kesef (money) means Kisufim (longing) to the Creator;
and Zahav (gold) means Ze Hav (give this), concerning the craving
for the Torah, meaning to achieve the Torah. And since Isaac
corrected everything, meaning achieved repentance out of love,
the sins, too, were considered merits for him. And then he is
very rich in any case, since in keeping Mitzvot there is not more
than 613 Mitzvot, but sins and transgressions are endless. Hence,
Isaac became rich, as it is written, "and he have found a hundred
gates." This means that he had one hundred percent in Kedusha,
without any waste, since the waste, too, was corrected in him.
This is why the thatch of the Sukkah is made of waste of
barn and winery. (And you can say what our sages said, that
Moses became rich from waste). Hence, Sukkot is named
primarily after Isaac, who is the rejoicing Gevurot, and Sukkot is
named after Moses, too.
98. SPIRITUALITY IS CALLED THAT WHICH
WILL NEVER BE LOST
I heard in 1948
Spirituality is called that which will never be lost. Hence, the
will to receive, in the form it is in, meaning in order to receive, is
called corporeality. It is so because it will be cancelled from this
form and will adopt the form of in order to bestow.
A real place in spirituality is called the place of reality, since
anyone who comes there, to that place, sees the same form as
the other. However, an imaginary thing is not called a real place,
since it is imaginary and then everyone imagines it differently.
When we refer to the seventy faces of the Torah, it means
that they are seventy degrees. In each degree, the Torah is
interpreted according to the degree one is in. However, a world
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 233
is a reality, meaning anyone who comes to any of the seventy
degrees in that world attains the same form as all the other
attaining who came there.
From that extends what our sages say, who interpret the
verses of the Torah. They say that this is what Abraham said
to Isaac, and other similar sayings of our sages. They would say
what is said, what is explained in the verses.
The question arises, "How did they know what one said
to another?" But, because those who reached the degree where
Abraham (or anyone) stood, they see and know what Abraham
saw and knew.
For this reason they know what Abraham said. And likewise
in all the sayings of our sages when they interpreted the verses
of the Torah. All that was because they, too, attained the degree,
and each degree in spirituality is a reality. Everyone sees the
reality, as all those who come to the city of London in England
see what is in the city and what is said in the city.
99. HE DID NOT SAY WICKED OR RIGHTEOUS
I heard on lyar 21, Jerusalem
"Rabbi Hanina Bar Papa said, 'That angel, appointed on
conception, its name is Laila (night). It takes a drop and places
it opposite the Creator, and says before Him: 'Lord, what shall
become of this drop, a hero or a weakling, a wise or a fool, a
wealthy or an indigent?' But he did not say 'a wicked or a
righteous'" (Nida 16b).
We should interpret according to the rule that a fool cannot
be righteous, as our sages said, "One does not sin unless a spirit
of folly has entered him." It is even more so with one who is a
fool all his days. Hence, one who is born a fool has no choice,
234 <^>ha.ma.tl
since he has been sentenced to be a fool. Therefore, the saying,
"he did not say 'a wicked or a righteous'" is so that he would have
a choice. But what is the benefit if he did not say a "a righteous
or a fool"? After all, if he is sentenced to be a fool, it is the same
as being sentenced to become a wicked!
We should also understand the words of our sages: "Rabbi
Yochanan said, 'The Creator saw that the righteous are few, He
stood and planted them in each generation, as it is written, 'for
the pillars of the earth are the Lord's, and He hath set the world
upon them."" And Rashi interprets: "'He hath set the world
upon them'— He dispersed them in all the generations to be an
infrastructure and existence and foundation for the sustenance
of the world" (Yoma 38b).
"They are few" means that they are growing fewer. Hence,
what did he do to propagate them? "He stood and planted
them in each generation." We should ask, "What is the benefit
of planting them in each generation, by which they multiply?"
We must understand the difference between all the righteous
being in a single generation or being dispersed through all the
generations, as Rashi interprets. Does being in many generations
propagates the righteous?
To understand the above, we must expand and interpret our
sages' words, that the Creator sentences the drop to be a wise or a
fool. This means that one who is born weak, without the strength
to overcome his inclination, and is born with a weak desire and
untalented, since during the preparation, when beginning in the
work of God, one must be qualified to receive the Torah and
the wisdom, as it is written, "will give wisdom to the wise," he
asked, "If they are already smart, why do they still need wisdom?
It should have been 'will give wisdom to the fools.'"
And he explains that a sage is one who longs for wisdom,
although he still does not have wisdom. Rather, because one has
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 235
a desire, and a desire is called a Kii, thus, those who have a desire
and craving for wisdom, this is the Kli in which wisdom shines.
It therefore follows that a fool means one without a desire for
wisdom, and whose whole desire is only for one's own needs. In
terms of bestowal, a fool is completely incapable of achieving any
bestowal whatsoever.
Therefore, one who is born with such qualities, how can
he achieve the degree of a righteous? It follows that he does not
have a choice. Therefore, what is the benefit from saying, "he did
not say, 'a righteous or a wicked'?" So he would have a choice.
After all, since he was born weak and unwise, he is no longer
capable of having a choice, since he is completely incapable of
any overcoming and craving for His wisdom.
To understand that, meaning that there can be choice even
for a fool, the Creator made a correction, which our sages call,
"the Creator saw that the righteous were few; He stood and
planted them in each generation." And we asked, "What is the
benefit of that?"
Now we will understand this matter. It is known that as it is
forbidden to bond with the wicked even when one does not do
as they do, as it is written, "nor sat in the seat of the scornful."
This means that the sin is primarily because he sits among the
scornful, even though he sits and learns Torah and keeps Mitzvot.
Otherwise, the prohibition would be due to the cancellation of
Torah and Mitzvot. But rather, the sitting itself is forbidden, since
man takes the thoughts and desires of those that he likes.
And vise versa: if one does not have any desire and crav-
ing for spirituality, if he is among people who have a desire
for spirituality, if he likes these people, he, too, will take
their strength to prevail, and their desires and aspirations,
although by his own quality, he does not have these desires
and cravings and the power to overcome. But according to the
236 <^>ha.ma.tl
grace and the importance he ascribes to these people, he will
receive new powers.
Now we can understand the above words: "The Creator
saw that the righteous are few." This means that not any person
can become a righteous, for lack of the qualities for it, as it was
written, that he is born a fool or a weakling; he, too, has a choice
and his own qualities are no excuse. This is because the Creator
planted the righteous in every generation.
Hence, a person has the choice of going to a place where
there are righteous. One can accept their authority, and then he
will receive all the powers that he lacks by the nature of his own
qualities. He will receive it from the righteous. This is the benefit
in "planted them in each generation," so that each generation
would have someone to turn to, to cleave to, and from whom to
receive the strength needed to rise to the degree of a righteous.
Thus, they, too, subsequently become righteous.
It follows that "he did not say 'a wicked or a righteous'"
means that he does have a choice: he can go and cleave to the
righteous for guidance, and through them receive strength, by
which they, too, can later become righteous.
However, if all the righteous were in the same generation,
the fools would have no hope of approaching the Creator, and
hence, would not have a choice. But by dispersing the righteous
in each generation each person has the power of choice, to
approach and draw near to the righteous that exist in every
generation. Otherwise, one's Torah must be a potion of death.
We can understand that from a corporeal example. When
two people stand one opposite the other, the right hand side of
the one is opposite the left hand side of the other, and the left
hand side of the one is opposite one's friend right hand side.
There are two ways: the right— the way of the righteous, which is
only to bestow, and the left— whose interest is only to receive for
<=RMi <yJuuL <z/f-±^Ug CBaa£ ^Ha^u[am) 237
themselves, by which they are separated from the Creator, who
is only to bestow. Thus, they are naturally separated from the
Life of Lives.
This is why the wicked in their lives are called "dead." It
therefore follows that when one has not yet been awarded Dvekut
(adhesion) with the Creator, they are two. Then, when one learns
Torah, which separates him from Him, his Torah becomes a
potion of death to him. This is because he remains separated,
as he wants his Torah to clothe his body. This means that he
wants the Torah to increase his body, and this makes his Torah
the potion of death.
However, when a person becomes adhered to Him, a single
authority is made, and that person unites in His uniqueness.
Then, the right side of the person is the right side of the Creator,
and then the body becomes a clothing for one's soul.
The way to know if one is marching on the path of truth is
that when one engages in bodily needs, one should see that he
does not engage in them more than is necessary for the needs
of one's soul. And when one thinks that one has more than he
needs to clothe for the needs of one's soul, it is like a clothing
that a person puts over one's body. At that time he is meticulous
to keep the clothing not longer and wider, but precisely dressing
his body. Similarly, when engaging in one's bodily needs, one
should be meticulous to not have more than one needs for one's
soul, meaning to clothe one's soul.
To come to adhesion with the Creator, not all who wish
to take the Lord may come and take, since it is against man's
nature, who was created with a will to receive, which is self love.
This is why we need the righteous of the generation.
When a person clings to a genuine Rav, whose only wish is
to do good deeds, but one feels that he cannot do good deeds,
that the aim will be to bestow contentment upon the Creator, by
238 <^>ha.ma.tl
cleaving to a real Rav and wanting the Rav's fondness, he does
things that his Rav likes, and hates the things his Rav hates.
Then he can have Dvekut with his Rav and receive his Rav's
powers, even that which he does not have from birth. This is the
meaning of planting the righteous in each generation.
However, according to this, it is hard to see why plant the
righteous in each generation. We said that it was for the fools
and the weak. But he could have resolved to another counsel:
to not create fools! Who made him say that this drop will be a
weakling or a fool? He could have created everyone smart.
The answer is that the fools, too, are needed, since they are
the carriers of the will to receive. They see that they have no
counsel of their own by which to draw near to the Creator, so
they are as those about whom it is written, "And they shall go
forth, and look upon the carcasses of the men... for their worm
shall not die, neither shall their fire be quenched; and they shall
be an abhorring unto all flesh." They have become ashes under
the feet of the righteous, by which the righteous can acknowledge
the good that the Lord has done for them, by creating them wise
and strong, by which He has brought them closer to Him.
Hence, now they can give thanks and praise the Creator,
since they see the lowly state they are in. And this is called "ashes
under the feet of the righteous," meaning that righteous walk by
it, and thus give thanks to the Creator.
But we must know that the lower degrees are needed, too.
The Katnut (smallness) of a degree is not considered superfluous,
saying that it would be better if the degrees of Katnut were born
immediately with the Gadlut (greatness).
It is like a physical body. There are certainly important
organs, such as the mind, the eyes, etc., and there are organs
that are not so important, such as the stomach, the intestines,
and the fingers, and the toes. But we cannot say that an organ
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 239
that performs a not-so-important task is redundant. Rather,
everything is important. It is the same in spirituality: we need
the fools and the weaklings, too.
Now we can understand what is written, that the Creator
said, "Return unto Me, and I will return unto you." It means
that the Creator says, "Return," and Israel say the opposite:
"bring us back, Lord, and then we shall return."
The meaning is that during the decline from the work, the
Creator says "Return" first. This brings a person an ascent in the
work of God, and one begins to cry, "Bring us back." However,
during the decline, one does not cry, "Bring us back." On the
contrary, he escapes the work.
Therefore, one should know that when he cries, "bring" us
back, it stems from an awakening from Above, since the Creator
previously said "Return," by which one has ascension, and can
say "bring us back."
This is the meaning of, "And it came to pass, when the ark
set forward, that Moses said: 'Rise up, O Lord, and let Thine
enemies be scattered." Setting forward [the Hebrew word is
traveling] means when advancing in servitude of the Creator,
which is a time of ascension. Then Moses said "Rise." And when
they rested he said "Return." And during the rest from the work
of God, we need the Creator to say, "Return," meaning "Return
unto Me," meaning that the Creator gives the awakening. Hence,
one should know when to say "rise" or "Return."
This is the meaning of what is written in Parashat Akev, "And
thou shalt remember all the way... to know what was in thy heart,
whether thou would keep His commandments, or no." "Would
keep His commandments" is discerned as "Return." "Or no" is
discerned as "rise," and we need both. And the Rav knows when
to "rise" and when to "Return," since the forty-two paths is a
matter of ascents and descents that unfold in the work of God.
240 <Jbh.cLm.cLtl
100. THE WRITTEN TORAH AND THE ORAL TORAH
I heard on Mishpatim, 1943
The written Torah is considered "awakening from Above" and
the oral Torah is an awakening from below. And together they
are called, "six years he shall serve; and in the seventh he shall
go out free."
This is so because the essence of the work is specifically
where there is resistance. And it is called Alma (Aramaic:
world) from the word He'elem (concealment). Then, when
there is concealment, there is resistance, and then there is
room for work. This is the meaning of the words of our sages,
"Six thousand years the world, and one ruined." This means
that the concealment will be ruined and there will be no more
work. Rather, the Creator makes him wings, which are covers,
so he would have work.
101. A COMMENTARY ON THE PSALM, "FOR THE
LEADER UPON ROSES"
I heard on Adar Aleph 23, February 28, 1943
For the leader, one who has already won.
Upon Shoshanim (roses), meaning the Holy Shechina
(Divinity), which concerns the inversion from mourning to a
good day and Sasson (joy). And since there are many states of
ascents and descents, called Shoshanim, from the words "blunt
its Shinaim (teeth)," the questions of the wicked should not be
answered, but rather, blunt its teeth. And from the multiple
beatings, meaning from the proliferation of blunting its teeth,
we come to roses. Hence there are many discernments of Sasson
(Joy) in it, which is why it is spoken of in plural tense, "roses."
<=RMl <yJuuL eJf-J&g (SBaaCc^cu&Iam) 241
Of the sons of Korah, from the word Karachah (bold),
meaning that the hair has gone bold. Se'arot mean Hastarot
(concealments), from the word Se'ara (storm). It is known that
"reward is according to the effort." This means that when there
are Se'arot, it is a place for work. And when corrected, hair
comes over the storm, by way of, "This is the gate of the Lord."
And when one has corrected all the storms, and has no more
concealments, then he hasn't any room for work, and therefore
has no place for reward.
It follows that when a person comes to the state of Korah, he
can no longer extend faith, called "the gate to the Lord." This
is so because if there is no gate, one cannot enter the King's
palace, since it is the foundation, since the entire structure is
built on faith.
"Sons of Korah" comes from the word Bina. They understood
that Korah is considered left, from which Hell extends. This is
why they wanted to continue their past friendship, from the
time they were in the form of "O Lord, I have heard the report of
Thee, and am afraid" (Zohar, Beresheet, 4:7). This means that with
the strength they had extended from the past, they could endure
the states and go from strength to strength. This is the meaning
of "the sons of Korah died not." That is, they understood that
if they remained in a state of Korah, they would not be able to
continue living, so they did not die.
Maskil (learned) A Song of loves, meaning that they
have learned that the measure of friendship with the Creator
is complete.
My heart overfloweth. The overflowing in the heart is by
way of, "does not reveal from heart to mouth." This means that
there is nothing to elicit off the mouth, which is only reception
in the heart, as in, whispered in the lips.
A goodly matter— faith is called "a goodly matter."
242 £^>na.ma.ti
I say: "My work is concerning a king." When he receives
the Light of faith, he says, "My work is concerning a king," and
not for myself. And then he is awarded, my tongue is the pen
of a ready writer, when he is awarded the discernment of the
written Torah, which is the meaning of the tongue of Moses.
Thou art fairer than the children of men, when he says to
the Holy Shechina that her beauty is from people. This means
that what people think of her, which is considered insignificant,
precisely out of that is beauty born.
Grace is poured upon thy lips. Grace belongs particularly
where praise cannot be told, but we still want it. Then we say
that it is graceful.
Upon thy Sefataim (lips) means at the Sof (end), meaning
that he saw from the end of the world to its end.
102. AND YOU SHALL TAKE YOU THE FRUIT OF
GOODLY TREES
I heard on Ushpizin de Yosef
In the verse, "And ye shall take you... the fruit of citrus trees,"
meaning a righteous, called a "tree bearing fruit," this is the
whole difference between Kedusha (Sanctity) and the Sitra Achra
(other side), that "another God is sterile and does not bear
fruit." However, a righteous is called Hadar (citrus) because he
bears fruit, he Dar (lives) in his tree from year to year. This
is why it is written about Josef, "he was the one who Mashbir
(sold) to all the people of the land," for he Shover (brakes) them
with the fruits that he had, and the fruits that they did not
have. Thus, everyone felt his state, whether he was from the
good side or to the contrary.
«=/?*£& <yJauL <=/h&tae (JBaal ' c^cuSuEam) 243
And this is the meaning of "And Joseph sustained... with
bread, according to the want of their little ones." The "little
ones" are considered Gar, as in "and they shall be for frontlets
between your eyes," which is the Tefillin of the head. For this
reason Josef, the son of his old age is called "a wise son." This is
the meaning of "did send me before you to preserve life," which
is the "Light of Haya," considered Gar.
This is the meaning of the verse, "I have given to thee one
portion above thy brethren, which I took out of the hand of
the Amorite with my sword and with my bow." (His sons took
two parts. And according to Rashi, "portion" means smooth).
That is, through his sons, as sons are called "fruits." And he
gave this to Josef.
This is the meaning of what is written about Saul, "from his
shoulders up he was higher than any of the people." And this is
the meaning of "Thou hast a mantle, be thou our ruler." And
this is the meaning of "The little ones, why do they come? To
give reward to those who bring them." He asked, "Why do they
need wisdom if the important thing is not the study but the act?"
And he replied, "to give reward to those who bring them," since
wisdom yields action.
On the matter of the dispute between Saul and David, there
was no flaw in Saul. This is why he was one year old when he
reigned, and did not need to prolong the kingship, since he had
completed everything in a short time. David, however, needed to
rule forty years. David was the son of Judah, the son of Leah, the
hidden world. And Saul was of Benjamin, the son of Rachel, the
revealed world, and hence opposite from David. For this reason
David said, "I am all peace," meaning I attain everyone and I
love everyone, "but when I speak, they are for war."
And Avishalom was the opposite of David. This is the
meaning of the sin of Jeroboam the son of Nebat: the Creator
244 <Jbh.cLm.cLtl
held onto his clothes and said unto him: "You and Me and the
son of Yishai (Jesse) will walk in the garden of Eden." And he
asked, "Who is leading?" And the Creator told him: "the son of
Yishai is leading." Then he replied, "Don't want."
The thing is that the order of degrees is that the hidden
world comes first, and then the revealed world. This is the
meaning of "I have enough," "I have everything." "Enough" is
Gar, and "everything" is Vak. This is also the meaning of "how
shall Jacob stand? for he is small?" And this is the meaning of
Josef taking the seniority from him. Afterwards, he was given
everything, since he had Gar, too, which came to him through
Josef, by way of "And Joseph sustained."
This is the meaning of "Leah was hated," from whom all
hatreds and disputes among wise disciples extend. This is also
the meaning of the dispute between Shamai and Hillel, and for
the future, when the two camps unite, the camp of Josef and
the camp of Judah. This is the meaning of what Judah said onto
Josef: "Oh my lord," as then was the unification of Judah and
Josef. But Judah must be in the lead.
This explains the Holy Ari being Messiah Son of Josef. This
is why he could reveal such wisdom, since he had permission
from the revealed world. And this dispute extends from "And
the children struggled together within her," that Esau had the
good clothes that were with Rebecca.
103. WHOSE HEART MAKETH HIM WILLING
I heard on the eve of Shabbat, Beresheet, October 1942
In the verse, "of every man whose heart maketh him willing ye
shall take My offering." This is the meaning of "the substance of
«=/?*£& <yJauL <=/h&tae (JBaal ' c^cuSuEam) 245
an offering from Sanctity." In other words, how does one come
to a state of offering? Through Sanctity.
This means that if one sanctifies oneself with the permitted,
he thus comes to a state of offering, which is the Holy Shechina
(Divinity), called "my offering." And this is the meaning of "of
every man whose heart maketh him willing." All of his heart,
meaning if he had given all his heart, he is then rewarded with
My offering, to cleave to the Holy Shechina.
In the verse, "in the day of his espousals, and in the day of
the gladness of his heart," espousals means being of inferior
degree, which is lowliness. If a person takes upon himself to
serve the Creator in a state of lowness, and at the same time he
is happy with this work, this is an important degree. And then
one is called "a bridegroom" to the Holy Shechina.
104. AND THE SABOTEUR WAS SITTING
I heard on the eve of Shabbat, Beresheet, October 1942
In The Zohar, Noah, there was a flood, and the saboteur was
sitting in the midst of it. He asked, "A flood means a flood of
water. This, in itself, is deadly and a saboteur. So what does it
mean that the saboteur was sitting in the midst of it, in the midst
of the flood? And also, what is the difference between the flood
and the saboteur?"
And he replied that the flood is corporeal torments,
meaning torments of the body. And within it, meaning within
the torments of the body, there is yet another saboteur, who
sabotages spirituality. This means that the afflictions of the
body bring him alien thoughts, until these alien thoughts
sabotage and kill his spirituality.
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105. A WISE DISCIPLE BASTARD PRECEDES
A HIGH PRIEST COMMONER
I heard on Heshvan 15, November 1, 1944, Tel-Aviv
"A wise disciple bastard precedes a high priest commoner."
A bastard means an alien God, cruel. This refers to bastardy.
When one breaches the prohibition of turning unto other gods,
they beget him the bastard.
Turning unto the other gods means that he mates himself
with the Sitra Achra (other side), which is pudendum. This is called
"who comes over the pudendum and begets a bastard off it."
And the rule of landlords is opposite from the rule of Torah.
Hence, there is a dispute between commoners and wise disciples.
And here there is a big difference if the person has begotten the
bastard. A wise disciple claims that that, too, comes from the
Creator; that the form that appears to him— the bastard form— he
says that the Creator caused him that reason.
The wicked, however, says that it is only an alien thought
that came to him because of a sin, and he needs nothing more
than to correct his sins.
A wise disciple, however, has the strength to believe that
this, too, meaning his present form, he must see its true essence.
At the same time, he must assume the burden of the kingdom of
heaven to the point of devotion.
This means that on what is considered of little importance,
too, the lowest and most concealed, still, at such a time it should
be ascribed to the Creator, that the Creator created such a
picture of Providence in him, called "alien thoughts." And he
works above reason in such a small thing as though he had great
Daat (knowledge) in Kedusha (Sanctity).
And a great priest is one who serves the Creator by way of
"and they are many..." meaning that they have much Torah and
<=RMl <l)JuuL ^f-^Eag (tBaJ! <zHa*£u£am.) 247
many Mitzvot and they are not lacking anything. Hence, if one
connects and takes upon himself some order in the work, the
rule is that a bastard who is a wise disciple comes first. This
means that one assumes one's bastardy in the form of a wise
disciple. "Wise" is the name of the Creator. His disciple is one
who learns from the Creator. Only a wise disciple can say that
everything, all the shapes that appear during the work are "for it
was from the Lord."
But a commoner priest, although he serves the Lord and
he is great in the Torah and in the work, but he has not been
rewarded with learning from the Creator's mouth; and he is still
not considered "a wise disciple."
Hence, this above state cannot help him achieve true
perfection whatsoever, since he has the rule of landlords, and
the rule of Torah is only one who learns from the Creator.
Only a wise disciple knows the truth, that the Creator causes
all the reasons.
Now we can understand the words of our sages, "Rabbi
Shimon Ben Menasia was studying all the Etin ('the' (in plural
form)) in the Torah." Et means including. This means that every
day he added Torah and Mitzvot more than in the day before.
And since he came to "Thou shalt fear the Lord thy God,"
meaning that he could not increase, but came to a point where
he could not add, but God forbid, to the contrary.
And Rashi interprets, BenMenasia means that he understood
the Menusa (fleeing), which means fleeing and retreat from the
campaign. Also, Ben18 Haamsuny, meaning that he understood
the truth, and which is the shape of the truth. And he remained
standing guard and could not move forward until Rabbi Akiva
came and explained Et (the), including the wise disciples. This
means that through adhering to wise disciples, it is possible to
receive some support.
18 In Hebrew, Ben (son) has the same root as Mevin (understanding).
248 <Jbh.cLm.cLtl
In other words, only a wise disciple can help him, and
nothing else. Even if he is great in the Torah, he will still be
called "a commoner," if he has not been rewarded with learning
from the Creator's mouth.
Hence, one must surrender before a wise disciple and accept
what the wise disciple places on him without any arguments,
but by way of above reason.
"The measure thereof is longer than the earth." This means
that the Torah begins after the earth. That is, if it is greater than
the earth. And there is a rule that nothing can begin in the
middle. Hence, if one wants to begin, the beginning is after the
earth, meaning past earthliness. (And this is the meaning of "a
high priest commoner." It means that even if one's work is in
greatness, but if he has not yet been awarded the Light of the
Torah, one is still in earthliness.)
Achieving Lishma (for Her Name) requires plenty of study
in Lo Lishma (not for Her Name). This means that one should
strain and exert in Lo Lishma, and then one can see the truth,
that he has still not been awarded the Lishma. However, when
one does not strain oneself with great efforts, one cannot see
the truth.
On another occasion he said that man should study much
Torah Lishma to be rewarded with seeing the truth— that one is
working Lo Lishma. The work Lishma is considered reward and
punishment, which is considered Malchut. And Torah Lo Lishma
is considered ZA, considered private Providence.
This is why all of the kings of Israel, who had all been
awarded private Providence, had nothing more to do, since they
had nothing to add. This is why our sages said, "a king of Israel
neither judges nor is he judged." Hence, they have no part in
the next world, since they do not do anything, as they see that
the Creator does everything.
«=/?*£& <yJauL <=/h&tae (JBaal ' c^cuSuEam) 249
This is the meaning of Izevel (Jezebel), Ahab's wife. They in-
terpreted that his wife argued, Ei Zevel (where is refuse), mean-
ing "Where is there refuse in the world?" She saw that it was all
good. And Ah Av (Ahab) means that he was Ah (brother) to the
Av (Father) in heaven. But the kings of David's house are judged
because the kings of David's house had the power to unite the
Creator and His Shechina (Divinity), although they are contra-
dictory things, as Providence is opposite to the discernment of
reward and punishment.
And this is the power of the great righteous, that they could
unite the Creator and Divinity, meaning private Providence
with reward and punishment. And precisely from the two of
them emerges the complete and desirable perfection.
106. WHAT DO THE TWELVE CHALLAHS
ON SHABBAT IMPLY
I heard on Etui, August, 1942
In the songs of Shabbat it is written, "will reveal to us the flavor
of twelve challahs, which are a letter in His name, multiplied
and faint."
We should interpret the words of the Holy Ari. It is known
that two Vavs were made by the second Tzimtzum (restriction),
meaning the right side and the left side. This is the meaning of
the multiplication, from the word "multiply." And from this, from
the power of the correction of the second Tzimtzum when there
was the association of the quality of mercy with the judgment,
the judgment became fainter than it was prior to the sweetening.
Afterwards the two Vavs shine in Malchut, which means
"the gathering Zayins." The Zayins are Malchut called "seventh,"
who gathers the two Vavs within her.
250 <^>ha.ma.tl
The seventh day is considered Gmar Tikkun (the end of
correction), discerned as the end of days. However, it also shines
in the six thousand years. This is the meaning of the six days of
action, discerned as "that God has created and performed." And
Shabbat is called "resting" (as it is written, "and on the seventh
day He ceased from work and rested").
This is considered Shabbat, which shines in the six thousand
years, as then the Shabbat is considered resting, like a person
who is carrying a load, and stands to rest in the middle of the
way to regain his strength. Afterwards he should carry the weight
once more. But on the Shabbat of Gmar Tikkun there is nothing
more to add, hence there is no more work at all.
107. CONCERNING THE TWO ANGELS
I heard on Tetzave, February, 1943, Jerusalem
Concerning the two angels that accompany one on the eve
of Shabbat, the good angel and the evil angel, a good angel is
called "right," by which one comes closer to serving the Creator.
This is called "the right brings closer." And the bad angel is
considered left, pushing further. This means that it brings one
alien thoughts, whether in mind or in heart.
And when one prevails over the evil and brings oneself closer
to the Creator, it means that on each time, he overcomes the evil
and attaches himself to the Creator. Thus, he has come closer
to adhesion with the Creator through both of them. This means
that both performed a single task— they have caused him to
adhere to the Creator. In that state one says, "Come in peace."
And when one has completed all of one's work and has
already admitted all the left into Kedusha (Sanctity), as it is
written, "there is not a place to hide from Thee," the bad angel
<=RMl <1J^ucL c^f-d-Cag ^Baat^cuSuiom) 2 5 1
has nothing more to do, as the person has already prevailed all
the difficulties that the evil presented. At that time the bad angel
is idle, and the person tells it, "Go in peace."
108. IF YOU LEAVE ME ONE DAY,
I WILL LEAVE YOU TWO
I heard in 1943, Jerusalem
Every person is remote from the Creator with the reception
in him. But he is remote simply because of the will to receive
in him. However, since that person does not crave spirituality,
but worldly pleasures, his distance from the Creator is one day,
meaning a distance of a day, which means that he is far from
Him in only one aspect— in being immersed in the will to receive
the desires of this world.
However, when a person brings himself closer to the Creator,
and dismisses reception in this world, he is then considered close
to the Creator. But if he later fails in the reception of the next
world, he is then far from the Creator because he wants to receive
the pleasures of the next world, and also falls into reception of
pleasures of this world, too. It follows that now he has become
remote from the Creator by two days: 1) by receiving pleasures in
this world, to which he has fallen again, and 2) since he now has
the desire to receive the crown of the next world. This is because
by engaging in Torah and Mitzvot he forces the Creator to reward
him for his work in Torah and Mitzvot.
It turns out that in the beginning he walked one day and
drew closer to serving the Creator, and afterwards he walked two
days backwards. Thus, now that person has become needy of two
types of reception: 1) of this world; 2) of the next world. Thus,
he has been walking in the opposite state.
252 <^>ha.ma.tl
The advice for it is to always go by the path of To rah, which
is to bestow. And the order should be that first one must be
cautious with the two rudiments: 1) the making of the Mitzva;
2) the sensation of pleasure from the Mitzva. One should
believe that the Creator derives great pleasure when we keep
His commandments.
It therefore follows that one should keep the Mitzva in actual
fact, and believe that the Creator derives pleasure from the lower
one keeping His Mitzvot. And here there is no difference between
a big Mitzva and a small Mitzva. That is, the Creator derives
pleasure even from the smallest act that is done for Him.
Afterwards there is a result, which is the main goal that
one should see to. In other words, a person should feel delight
and pleasure in causing contentment to his Maker. This is the
main emphasis of the work, and this is called "serve the Lord
with gladness." This should be the reward for one's work, to
receive delight and pleasure in having been rewarded with
delighting the Creator.
This is the meaning of, "The stranger that is in the midst of
thee shall mount up above thee higher and higher; ... He shall
lend to thee, and thou shalt not lend to him." The "stranger"
is the will to receive (when beginning to serve the Creator,
the will to receive is called "stranger." And before that, it is a
complete gentile).
"He shall lend to thee." When it gives strength for work,
it gives the strength by way of lending. This means that when
a day in Torah and Mitzvot has passed, although it did not
instantaneously receive the reward, it still believed him that
afterwards, he would pay for the powers for the work that it has
given him.
Hence, after the day's work it comes and asks for the debt
that he had promised it, the reward for the powers that the body
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 253
gave him to engage in Torah and Mitzvot. But he does not give
it, so the stranger cries, "What is this work? Working without
reward?" Hence, afterwards the stranger does not want to give
Israel the strength to work.
"And thou shalt not lend to him." If you give it food and you
ask that it will give you strength for work, then it tells you that
it has no debt to pay you for the food that you are giving it. This
is because "I gave you the strength for the work to begin with;
and that was on condition that you would buy me possessions.
Hence, what you are giving me now is all according to the
previous condition. Therefore, now you come to me so I will
give you more strength for the work, so that you will bring me
new possessions."
So the will to receive has grown clever, and uses its cleverness
to calculate the profitability of it. Sometimes it says that it settles
for little, that the possessions it has are enough, and hence
it does not wish to give him more powers for the work. And
sometimes it says that the way you are going in now is dangerous,
and perhaps your efforts will be in vain. And sometimes it says
that the effort is greater than the reward; hence, I will not give
you strength to work.
Then, when one asks it for strength to walk in the path of
the Creator, in order to bestow, and that everything will be only
to increase the glory of Heaven, it says, "What will I get out of it?"
Then it comes with the famous arguments, such as "Who" and
"What," that is, "Who is the Lord that I should obey His voice?"
as Pharaoh's argument, or "What mean you by this service?" as
the argument of the wicked.
All this is because it has a just argument, that this is what
they had agreed between them. And this is called, "if thou wilt
not hearken unto the voice of the Lord," then he complains
because he does not keep the conditions.
254 £^>na.ma.ti
But when you hearken unto the voice of the Lord, meaning
right at the entrance (entrance is a constant thing because every
time he has a descent he must begin anew. This is why it is
called an "entrance." Naturally, there are many exits and many
entrances) he tells his body: "Know that I want to enter the work
of God. My intention is only to bestow and to not receive any
reward. You should not hope that you will receive anything for
your efforts, but it is all in order to bestow."
And if the body asks, "What benefit will you get out of
this work?" meaning, "Who is it who receives this work, that I
want to exert and toil?" Or it asks more simply: "For whom am
I working so hard?"
The reply should be that I have faith in the sages who said
that I should believe in abstract faith, above reason, that the
Creator has so commanded us, to take upon ourselves faith, that
He commanded us to keep Torah and Mitzvot. And we should
also believe that the Creator derives pleasure when we keep the
Torah and Mitzvot by way of faith above reason. And also, one
should be glad at the Creator's pleasure from one's work.
Thus, there are four things here:
1. Believing in the sages, that what they said is true.
2. Believing that the Creator commanded to engage in
Torah and Mitzvot only through faith above reason.
3. That there is joy when the creatures keep the Torah
and Mitzvot on the basis of faith.
4. One should receive delight and pleasure and glad-
ness from having been rewarded with pleasing the
King. And the measure of the greatness and the im-
portance of one's work is measured by the measure
of gladness that one educes during one's work. And
this depends on the measure of faith that a person
believes in the above.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 255
It follows that when you hear unto the voice of God, all
the powers that he receives from the body are not considered
receiving a loan from the body, which one should return, by way
of, "if thou wilt not hearken unto the voice of the Lord." And
if the body asks, "Why should I give you strength for the work
when you promise me nothing in return?" he should answer,
"Because this is what you were made for. What can I do if the
Creator hates you, as it is written in the Holy Zohar, that the
Creator hates the bodies."
Moreover, when the Holy Zohar says that the Creator hates
the bodies, this refers specifically to the bodies of the servants of
the Creator, since they want to be eternal receivers, as they want
to receive the crown of the next world, too.
And this is considered, "and thou shalt not lend." This
means that you do not have to give anything for the strength
that the body gave you for the work. But if you lend it, if you give
it any kind of pleasure, it is only as a loan, and it should give you
strength for work in return, but not for free.
And it must always give you strength, meaning for free.
You do not give it any pleasure and you always demand of it
to have strength for the work, since "the borrower is servant
to the lender." Thus, it will always be the servant and you will
be the master.
109. TWO KINDS OF MEAT
I heard on Heshvan 20
We usually distinguish between two kinds of meat: beast meat
and fish meat, and in both there are signs of impurity. The Torah
gave us signs by which to know how to avoid them so as to not
fall into the domain of impurity in them.
256 <^>ha.ma.tl
In fish, it gives us the signs of fins and scales. When one sees
these signs in fish, one knows how to be cautious and not fall
into the hands of impurity. Snapir (fin) implies Soneh'Peh'Ohr
(hating-mouth-Light). This refers to Malchut, called "mouth,"
and all the Lights come from her, which is discerned as faith.
And when one sees that he is in the state of a taste of
dust, at a time when one should believe, then one knows for
certain that one should correct one's actions. And this is called
"Shechina (Divinity) in the dust." One should pray to raise
Divinity from the dust.
Kaskeset (scales) means that at a time of Snapir one is
unable to work at all. Rather, when one overcomes the Snapir,
a question concerning Providence appears in one's thought.
And this is called Kash (straw). In that state one falls from
one's work. Later, one prevails and begins to work above
reason, and another doubt concerning Providence appears in
one's mind.
It follows that one has two times Kash, which are Kas'Keset
(scales). And every time one prevails above reason, he ascends
and then he descends. Then one sees that he cannot prevail,
due to the proliferation of the doubts. In that state, one has no
other choice but to cry to the Creator, as it is written, "and the
Children of Israel sighed by reason of the bondage, and their
cry came up unto God, and He delivered them out of Egypt,"
meaning from all the troubles.
Our sages said a famous rule, that the Creator says, "He
and I cannot dwell in the same abode," that is, because they
are opposite from one another. This is so because there are two
bodies in man— the inner body and the outer body. The spiritual
sustenance dresses in the inner body, discerned as faith and
bestowal, called "mind and heart." And the outer body has the
corporeal sustenance, which is knowing and receiving.
<=Rc£&l <lfJLida cz#Jtfag (IBa.cJJ^c^uCcmz) 257
And in the middle, between the inner body and the outer
body, there is a middle body, which does not bear its own name.
However, if one performs good deeds, the middle body clings
to the inner body, and if one performs bad deeds, the middle
body clings to the outer body. Thus, either one has corporeal
sustenance or spiritual sustenance.
It follows that since there is oppositeness between the internal
and the external, if the middle body clings to the inner body, it
is considered the death of the outer body. And if it clings to the
outer body, it is death to the inner body. This is so because in
that state, the choice is in the middle body: to continue adhering
to Kedusha (Sanctity), or to the contrary.
110. A FIELD WHICH THE LORD HAS BLESSED
I heard in 1943
"A field which the Lord hath blessed." The Holy Shechina
(Divinity) is called "a field." And sometimes a Sadeh (field) is
turned into Sheker (a lie). The Vav within the He;y is the soul,
and the Dalet is the Holy Shechina (Divinity). When the soul is
dressed in it, it is called Hey; and when one wants to add to the
faith he extends the Vav below, and it becomes a Kof.
At that time the Dalet becomes a Reish, in the form of poor
and meager, who wants to add. Then it becomes a Reish, by way
of "a poor was born in his kingdom," when the meager became
poor. In other words, by inserting the evil eye into oneself, in
both mind and heart, by way of "The boar out of the wood doth
ravage it": the eye is hung, since it returns to the separation, that
the Sitra Achra (other side) is destined to be a holy angel.
And this is the meaning of "May the glory of the Lord
endure for ever." Because he has come to a state of the animal
258 <^>ha.ma.tl
of the Yaar (forest), from the word Iro (his town), it means
that all of his vitality has been poured out, and he is constantly
strengthened. At that time he is awarded the state of "a field
which the Lord hath blessed," when the evil eye is turned into
a good eye.
And this is the meaning of "a hanging eye," meaning it
hangs on a doubt, whether with a good eye or with a bad eye.
And this is the meaning of returning to separation. And this is
the meaning of "one opposite one," as our sages said, "There
was no joy before Him as on the day when heaven and earth
were created." This is so because at last, the "Lord will be One
and His Name One," which is the purpose of creation.
But for the Creator, past and present are the same. Hence,
the Creator watches over creation in its final shape, as it will be
at Gmar Tikkun (the end of correction), when all the souls in
their complete perfection are included in the world Ein So/, as it
will be at Gmar Tikkun. Their perfect form is already there, and
nothing is missing.
But with the receivers it is apparent that they still need to
complete what they must complete. This is, "which God has
created and performed," meaning the deficiencies and the
testiness. This is the meaning of what our sages said, "the angry
yields only anger," and also, "all who are greedy, are angry."
This is the true form of the will to receive in its true form,
as obscene as it is. And all the corrections are to turn it in order
to bestow, which is the whole work of the lower ones. Before
the world was created, it was in the form of "He is one and
His Name One." This means that even though His name has
already departed from the He, and became revealed, and it is
already called "His Name," still He was one. And this is the
meaning of "one opposite one."
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 259
111. BREATH, SOUND, AND SPEECH
I heard on Sivan 29, July 2, 1943, Jerusalem
There is a discernment of Breath, Sound, and Speech, there is
a discernment of Ice, and there is the discernment of Terrible.
Breath means Ohr Hozer (Returning Light), which comes out of
the Masach (screen). This is a limiting force. As long as it is not
accumulated to the measure of "let them not turn back to folly,"
it is called "Breath."
When its measure is completed, this limitation, the Masach
with the Returning Light, is called "Sound." Sound is like a
warning that tells him not to breach the laws of the Torah. And
if he should breach, as soon as he breaches he will stop tasting.
Hence, when he knows for certain that if he breaches he will
come to a halt, he retains the limitation.
And then he comes to a state of "Speech," which is Malchut.
At that time there can be the Zivug (spiritual coupling) of the
Creator and Divinity, and illumination of Hochma (Wisdom)
will extend below.
It is known that there are two degrees: 1) Bestowal without
any reception. 2) Reception in order to bestow.
Then, when he sees that he has already come to a degree
where he can receive in order to bestow, why does he need
the servitude, which is only in the form of bestowing in order
to bestow? After all, the Creator senses more contentment
from reception in order to bestow, since the Light of Wisdom,
which enters the vessels of reception, is the Light of the
purpose of creation. Hence, why should he engage in the work
of bestowing in order to bestow, which is the Light of the
correction of creation?
At that time he immediately stops tasting, and is then left
bare and naked. This is because the Light of Hassadim (Mercy)
260 <^>ha.ma.tl
is the Light that robes the Light of Hochma. And if the robe is
missing, even though he has the Light of Hochma, he still has
nothing with which to clothe the Hochma.
At that time he comes to the state called "the terrible
ice." This is because Yesod de Abba, which gives Hochma, called
"narrow of Hassadim and long of Hochma," is Ice. It is like water
that has been crystallized: although there is water, it does not
expand below.
And Yesod de lma is called "terrible," considered short
and wide. It is called "short" because there is blocking on the
Hochma, because of the absence of Hochma there, due to the
second Tzimtzum. And this is "terrible." Hence, it is precisely by
both: the Hochma extends through Yesod de Abba, and Hassadim
extends through Yesod de lma.
112. THE THREE ANGELS
I heard on Vayera, October, 1942
Understand:
1. The matter of the three angels that came to visit
Abraham during the circumcision.
2. The matter of the Creator coming to visit him and
what He had told him during the visit.
3. That our sages said that the visitor takes the sixtieth
part of the sickness.
4. The separation from Lot.
5. The destruction of Sodom and Gomorrah.
6. Abraham's request not to destroy Sodom.
7. The matter of Lot's wife looking back and becoming
a pillar of salt.
<=RMl njJuAu <^/f-±Plag (!Baa£<J±a*Su£am.) 2 6 1
8. The matter of Shimon and Levi's deceit of the people
of Shechem concerning the circumcision, when they
said, "for that were a reproach unto us."
9. The matter of the two separations that came out
of Lot, which were erased in the days of David and
Solomon, which are opposite to one another.
To understand the above, we should first say that we know
that we discern Olam (world), Shanna (year), and Nefesh (soul)
in everything. Hence, concerning the circumcision, too, which
is the making of the covenant of the skin, applies the matter of
Olam, Shanna, Ne/esh. (There are four covenants: eyes, tongue,
heart, and skin; and the skin includes them all.)
The skin, considered the foreskin, is the Behina Dalet (Phase
Four), which should be removed to its place, meaning to the dust.
This is considered Malchut in her place, that is, lowering Malchut
to a state of dust. This follows the words, "Abba (father) gives the
whiteness," meaning lowering Malchut from all thirty-two paths
into its place. And you find that the Sefirot have been whitened
from the Aviut of Malchut of the quality of judgment that was in
them, since the breaking occurred because of this Malchut.
Afterwards, Ima (mother) gives the redness when she receives
the Malchut that is sweetened in Bina, called "earth," and not
"dust." This is so because we make two discernments in Malchut:
1) earth; 2) dust.
Earth is Malchut that is sweetened in Bina, called "Malchut
that has risen to Bina." Dust is called "Malchut in the place of
Malchut," which is Midat ha Din (the quality of judgment).
When Abraham had to beget Isaac, which is discerned as the
whole of Israel, he had to purify himself with the circumcision,
so that Israel would emerge pure. The circumcision, with respect
to its Ne/esh. (souls), is called "circumcision" and concerns the
removal of the foreskin and throwing it to a place of dust.
262 <^>ha.ma.tl
The Olam (world) in the circumcision is called the
destruction of Sodom and Gomorrah.
The integration of the souls in the world (a world means
integration of many souls) is called "Lot," and the circumcision
in the world is called "the destruction of Sodom." The healing
of the circumcision-pain is called "the saving of Lot." Lot comes
from the word "cursed land," called Behina Dalet.
We should know that when one has been awarded Dvekut
(adhesion) with the Creator, when one has equivalence of form,
and his only wish is to bestow and not receive anything for his
own benefit, he comes to a state where he has no room to work.
This is because that person does not need anything for himself;
and for the Creator, one sees that the Creator has no deficiencies.
Hence, he remains standing, without work. And this causes him
the great pain of the circumcision, since the circumcision gave
him room to work, as circumcision is the removal of the desire
to receive for oneself.
It turns out that by removing the will to receive, when it
no longer controls him, he has nothing more to add to his
work. And there is a correction for that: even after one has been
rewarded with circumcising oneself from the will to receive,
there still remain sparks of Behina Dalet in him, and they, too,
are awaiting correction. They are sweetened only by extending
Lights of Gadlut (greatness), and thus one has room for work.
This is the meaning of Abraham the Patriarch's pains after
the circumcision, and the Creator coming to visit him. And
this is the meaning of the angel Raphael healing his pain (and
we cannot say that since with the four angels, the order is that
Michael is on the right, Gabriel is on the left, and Uriel is at the
front, and behind, which is Malchut, implied in the west, it is
Raphael. This is because he heals Malchut after the removal of
the foreskin, so there will be more room for work).
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 263
And the second angel came to destroy Sodom. This means
that when the removal of the foreskin in considered Ne/esh, it
is called "circumcision," and when it is discerned as Olam, it is
called "the destruction of Sodom." And as they said, after the
removal of the foreskin there remains pain, and then we need
to heal that pain. Similarly, in the destruction of Sodom, the
healing is called "Lot's salvation," due to two good separations
that were about to unfold.
It is seemingly difficult to understand the matter of the
good separation. If it is separation, how can it be good? Rather,
following the removal of the foreskin, there is pain. This is
because one has no room for work. And those separations,
the sparks that remain of Behina Dalet, give one room for work,
with his need to correct them.
They cannot be corrected prior to the removal of the
foreskin, since first the 248 sparks must be elevated and
corrected. Subsequently, the thirty-two sparks, called "the
stony heart," are corrected. Hence, first the foreskin must be
completely removed.
This is the meaning of the necessity of having a secret, that
one should know ahead of time, that they should remain in the
form of Reshimo. And this is the meaning of Sod (secret): through
the correction of the circumcision, which is the disruption of the
Yesod (foundation), meaning disrupting the Yod (the first letter in
Yesod). Then, the Sod is turned into Yesod.
This is the meaning of the angel, Raphael, subsequently
going to save Lot because of the "good separations." This is
the meaning of Ruth and Naomi, considered mind and heart.
Ruth comes from the word Re'uia (worthy), when the Aleph
is unpronounced. And Naomi is from the word Noam (pleas-
antness), something that is pleasant to the heart, which were
then sweetened in David and Solomon.
264 £^>na.ma.ti
However, previously, the angel said, "look not behind
thee," since "Lot" is Behina Dalet, but she is still connected to
Abraham. However, "behind thee," past Behina Dalet, there is
only raw Behina Dalet, without sweetening. This is the meaning
of the great sea-monsters, of which our sages said that it is a
Leviathan (whale) and his spouse, which killed the Nukva and
salted her for the righteous in the future. The future means after
all the corrections.
This is the meaning of Lot's wife looking behind her, as it
is written, "But his wife looked back from behind him, and she
became a pillar of salt." However, she first had to be killed, which
is the destruction of Sodom. But Lot, who is considered the
Leviathan (the connection between Behina Dalet and Abraham)
had to be saved.
This explains a question the world asks, "How could the
angel that healed Abraham save Lot? After all, there is a rule:
one angle does not perform two missions." However, this is a
single issue, since there has to remain a Reshimo from Behina
Dalet. But it must be a secret.
This means that before he circumcised himself, there was no
need to know anything of it. Rather, she had to be put to death.
And the Creator salted her for the righteous in the future, when
the Sod was made into Yesod.
This is the meaning of the strife between the herdsmen
of Abraham's cattle and the herdsmen of Lot's cattle (Mikneh
(cattle) means spiritual Kinyanim (possessions)). This is because
Abraham's cattle was for the purpose of increasing the aspect
of Abraham— faith. This means that in this manner he took
for himself greater forces to go above reason, since he saw that
specifically in this way of faith above reason, one is awarded
all the possessions.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 265
It follows that the reason he wanted the possessions was
that these possessions would testify to the way, called "faith
above reason," which is a true path. The evidence of that is that
since he is given spiritual possessions from Above, through the
possessions, he strains to go only by way of faith above reason.
But he does not want the spiritual possessions because they are
great degrees and attainments.
This means that it is not that he believes in the Creator
in order to achieve great attainments through faith. Rather,
he needs great attainments so as to know that he is treading
a true path. Thus, after all the Gadlut, he wants specifically to
walk in the path of faith, since through it he sees that he is
doing something.
However, the only intention of the herdsmen of Lot's cattle
was to achieve great possessions and attainments. This is called
"increasing the discernment of Lot." Lot is called "the cursed
land," which is one's will to receive, called Behina Dalet, whether
in mind or in heart. This is why Abraham said, "separate thyself, I
pray thee, from me," that is, that Behina Dalet would be separated
from him, from the Behina of Olam-Shanna-Nefesh.
This is the meaning of the removal of the foreskin. The
removal of the Behina Dalet in Ne/esh is called "circumcision."
In the Behina of Olam, the removal of the foreskin is called "the
destruction of Sodom"; and from the Behina of Shanna, it is the
Hitkalelut (integration) of many souls, and it is called Shanna
(year). This is the Behina (discernment) of Lot, from the word
"curse," called "the cursed land."
Hence, when Abraham said to Lot, "separate thyself, I pray
thee, from me," still, Lot was still the son of Haran, referring
to the second restriction, called "a river that flows out of Eden
to water the garden." And there is the discernment of "beyond
the River," being outside the river, meaning the first Tzimtzum
266 <^>ha.ma.tl
(restriction), and there is a difference between the first Tzimtzum
and the second Tzimtzum.
In the first Tzimtzum, the Dinim (judgments) stand below
all the Sefirot of Kedusha (Sanctity), as they had come out in the
beginning, by the order of the hanging down of the worlds. In the
second Tzimtzum, however, they rose to the place of Kedusha and
already have a hold of Kedusha. Hence, in this respect, they are
worse than the first Tzimtzum; they have no further expansion.
The "land of Canaan" is from the second Tzimtzum, which
are very bad because they have a hold of Kedusha. This is why
it is written concerning them, "thou shalt save alive nothing
that breathes." The Behinat Lot, however, Behina Dalet, should
be salvaged. Hence, the three angels came as one: one for the
blessing of the seed, considered the whole of Israel, which
implies the multiplication in the Torah, too. This is the meaning
of disclosing the secrets of Torah, called Banim (sons), from the
word Havanah (understanding). And all this can only be attained
after the correction of the circumcision.
This is the meaning of the Lord's words: "Shall I hide
from Abraham that which I am doing?" Abraham was afraid
of Sodom's destruction, lest he would lose all the vessels of
reception. This is why he said, "Suppose there are fifty righteous
within the city?" because a complete Partzuf is fifty degrees. And
afterwards he asked, "Perhaps there are forty-five righteous?"
meaning Aviut of Behina Gimel, which is forty, and the Dalet
de Hitlahshut (clothing), which is Vak, half a degree, being five
Sefirot, etc.. Finally, he asked, "Suppose there are ten righteous?"
meaning the level of Malchut, only ten. Hence, when Abraham
saw that even the level of Malchut could not emerge from there,
he agreed to the destruction of Sodom.
It turns out that when the Creator came to visit him, he
prayed for Sodom, as it is written, "according to the cry of it,"
<=RMl <yJuuL <z/f-±^Ug (IBaJ! tcHatSuCam) 267
meaning that they were all immersed in the will to receive.
"Altogether... and if not, I will know." This means that there
are discernments of bestowal in them, then we will know. This is
the meaning of bonding, meaning He will bond them with the
Kedusha (Sanctity). And since Abraham saw that no good would
come from them, he agreed to the destruction of Sodom.
This is why after Lot's separation from Abraham, it is written,
"and moved his tent as far as Sodom," the dwelling place of the
will to receive, with respect to himself. And this is only in the
land of Israel.
However, beyond the River, which is the first Tzimtzum, the
domination of Behina Dalet, there is no room for work. This
is because it rules and prevails in its own place. Only in the
land of Israel, considered the second Tzimtzum. There is all the
work. This is the meaning of Abraham's name Be Hey Bera'am
(created them with the Hey). This means that the Yod that was
there was divided into two Heys— the lower Hey and the Upper
Hey— and Abraham took form the Hitkalelut of the lower He;y
with the Upper Hey.
Now we can understand Simeon and Levi, who deceived
the men of Shechem. Since Shechem wanted Dinah, since his
whole intention was in the will to receive, they said that they had
to be circumcised, meaning cancel the vessels of reception. And
since their only aim was in the will to receive, they were killed
by the circumcision, by losing the will to receive through the
circumcision. For them, this was considered death.
It therefore follows that they themselves deceived, since
their whole intention was in Dinah, their sister. They thought
that they could receive Dinah in the vessels of reception. Hence,
once they were circumcised, and then wanted to receive Dinah,
they could only use the vessels of bestowal, and they had lost the
vessels of reception by the circumcision. But since they lacked
268 <^>ha.ma.tl
the spark of bestowal, since Shechem was the son of Hamor,
who knows nothing but the vessels of reception, they could not
receive Dinah in the vessels of bestowal, which is against their
root. Their root is only Hamor, the will to receive, and hence
they came out losing either way. This is considered that Simeon
and Levi caused their death. But actually, it was their own fault,
not Simeon's and Levi's.
This is the meaning of the words of our sages: "If you come
across a villain, draw him to the seminary." We must understand
what "If you come across" means. It means that the villain,
meaning the will to receive, is not always found. Rather, it means
that not every one consider their will to receive "a villain." But
if there is someone who feels the will to receive as a villain and
wants to be rid of it, as it is written, "Always will one move the
good inclination over the evil inclination." If he prevails, good;
and if not, he shall engage in the Torah; and if not, he shall read
the Shema prayer; and if not, he shall remind him of the day
of his death" (Berachot, p. 5). In that state he has three counsels
together, and one without the others is incomplete.
And nowwe can understand the question, which the Gemarah
ends. If the first advice— "pull him to the seminary"— does not
help, then "read the Shema prayer." And if that does not help,
"remind him of the day of his death." Thus, if he is doubtful of
their help, why does he need the first two counsels? Why should
he not take the last advice right away, meaning reminding him of
the day of his death? He answers that this does not mean that one
counsel will help, but that it requires all three counsels together.
And this means:
1. Pull him to the seminary, meaning the Torah.
2. Read the Shema prayer, meaning the Creator and
Dvekut (adhesion) with the Creator.
3. Reminding him of the day of his death, meaning
devotion. This is considered Israel, who are likened
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 269
unto a dove that stretches out its neck. In other words,
all three discernments are one unity, called "the Torah
and Israel and the Creator are one."
One can receive assistance from a Rav for the discernment of
the Torah and the reading of Shema. However, for the discernment
of Israel, which is the circumcision, which is devotion, one has
to work alone. And even though there is help from Above for
that, too, as our sages said, "and madest a covenant with him,"
meaning that the Creator helped him, still man must begin.
This is the meaning of "remind him of the day of his death." We
must always remember and never forget, since this is the essence
of man's work.
And concerning the Reshimot that we must leave, by way
of Lot's salvation, it is because of two good separations, which
is the meaning of Haman and Mordecai. Mordecai wants only
to bestow; he has no need to extend Lights of Gadlut. But
through Haman, who wants to swallow all the Lights into his
authority, through him, he is the cause that evokes man to
draw the Lights of Gadlut.
Yet, after he has already extended the Lights, it is forbidden
to receive them in Haman's vessels, called "vessels of reception,"
but only in the vessels of bestowal. This is the meaning of what
is written, that the King told Haman, "and do so to Mordecai
the Jew." This is considered the Lights of Haman shining in the
vessels of Mordecai.
113. THE EIGHTEEN PRAYER
I heard on Kislev 15, Shabbat
In the Shmone Esrei (Eighteen) Prayer, "for You hear the prayer
of every mouth in Your people, Israel, with mercy." This seems
perplexing: first we say, "for You hear the prayer of every mouth,"
270 <^>ha.ma.tl
meaning even with an unworthy mouth— the Creator still hears.
It is written, "every mouth," meaning even an unworthy one.
Afterwards it says, "Your people, Israel, with mercy," meaning
specifically a prayer that is in mercy. Otherwise it is not heard.
The thing is that we must know all the heaviness in the
work of God is because of the oppositeness that is in every
step. For example, there is a rule that man must be humble.
But if we follow this end, although our sages said, "be very,
very humble," still this end does not mean that it should be
a rule. This is because it is known that one should go against
the whole world, and not be cancelled by the proliferation of
views that abound in the world, as it is written, "And his heart
was lifted up in the ways of the Lord." Hence, this rule is not
a rule that we can call complete.
And if we go by the other end, which is pride, that, too, is
wrong, since "all who is proud," says the Creator, "he and I cannot
dwell in the same abode." And we can also see oppositeness in
the matter of suffering. That is, if the Creator sends suffering
to some person, and we should believe that the Creator is
benevolent, then the suffering He had sent are necessarily to
that person's benefit. Thus, why do we pray that the Creator will
remove the suffering from us?
And concerning suffering, we should know that sufferings
only come to correct us to be qualified to receive the Light
of the Creator. The role of the suffering is only to cleanse
the body, as our sages said, "as salt sweetens meat, suffering
cleanses the body." In the matter of prayer, they had made the
correction that it would be instead of suffering. Thus, prayer,
too, cleanses the body.
However, a prayer is called "the path of Torah." This is
why the prayer is more effective in sweetening the body than
suffering. Therefore, it is a Mitzva to pray for the suffering,
«=/?*£& <yJauL <=# JlU3 (BadeM-aSvIam) 2 7 1
since additional benefit stems from that to the individual and
to the whole.
Because of that, the oppositeness causes one heaviness and
cessations in the work of God, and one cannot continue the
work, and feels bad. It seems to him that he is unworthy of
assuming the burden of the Kingdom of Heaven "as an ox to
the burden and as a donkey to the load." Thus, at that time he
is called "unwanted."
However, one's sole intention is to extend faith, called
Malchut, meaning to raise Shechina (Divinity) from the dust.
One's aim is to glorify His Name in the world, meaning His
greatness, so that the Holy Shechina will not take the form of
meagerness and poverty. Thus, the Creator hears "the prayer of
every mouth," even of one who is not so worthy, who feels that
he is still remote from the work of God.
This is the meaning of "for You hear the prayer of every
mouth." When does He hear every mouth? When the people of
Israel pray with mercy, meaning simple mercy. When one prays
to raise Divinity from the dust, to receive faith.
It is similar to one who has not eaten in three days. Then,
when he asks of another to be given something to eat, he is not
asking for any luxuries or extras; he is simply asking to be given
something to revive his soul.
Similarly, in the work of God, when one finds oneself
standing between heaven and earth, he is not asking for
something redundant of the Creator, but only for the Light of
faith, that the Creator will open his eyes so he can assume the
discernment of faith. This is called "raising Divinity from the
dust." And this prayer is accepted from "every mouth." That is,
in any state a person is in, if one asks to revive one's soul with
faith, this prayer is answered.
272 <^>ha.ma.tl
And this is called "with mercy," when one's prayer is only
to be pitied from Above so he can sustain his vitality. And this
is the meaning of what is written in The Zohar, that a prayer for
the poor is immediately accepted. That is, when it is for the Holy
Shechina, it is immediately accepted.
114. PRAYER
I heard in 1942
We must understand how a prayer, considered "mercy," is
relevant. After all, there is a rule: "I labored and did not find, do
not believe." The advice is that one should promise the Creator
that he will give him the labor afterwards.
115. STILL, VEGETATIVE, ANIMATE, AND SPEAKING
I heard in 1940, Jerusalem
Still is something that does not have an authority of its own.
Rather, it is under the authority of its Landlord and must satisfy
every wish and desire of its Landlord. Hence, when the Creator
created creation for His glory, as it is written, "everyone that is
called by My Name and whom I have created for My glory," it
means that the Creator created creation for His own needs. The
nature of the Landlord is imprinted in the creatures, meaning all
the creatures cannot work for another, but for themselves.
Vegetative is that which already has its own authority to
some extent. It can already do something that is contrary to the
opinion of the Landlord. This means that it can already do things
not for itself but to bestow. This is already the opposite of what
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 273
exists in the will of the Landlord, which He had imprinted in the
lower ones to work only with the will to receive for themselves.
Yet, as we can see in corporeal flora, even though they are
mobile and expand in width and length, still, all the plants have
a single property. In other words, there is not a single plant
that can go against the method of all the plants. Rather, they
must adhere to the rules of the flora and are incapable of doing
anything against the mind of their contemporaries.
Thus, they have no life of their own, but are parts of the life
of all flora. This means that all the plants have a single form of
life for all the plants. All the plants are like a single creature and
the individual plants are specific organs of that animal.
Similarly, in spirituality there are people who have already
acquired the force to overcome their will to receive to some
degree, but are confined to the environment. They cannot do
the opposite of the environment they live in, yet they do the
opposite of what their will to receive wants. This means that they
already work with the will to bestow.
Animate: We see that each animal has its own characteristic;
they are not confined to the environment but each of them has
its own sensation and characteristic. They can certainly operate
against the will of the Landlord, meaning they can work in
bestowal and are also not confined to the environment. Rather,
they have their own lives, and their vitality does not depend on
their friends' life. Yet, they cannot feel more than their own
being. In other words, they have no sensation of the other. And
naturally cannot care for the other.
Speaking has virtues: 1 - It acts against the will of the
Landlord. 2 - It is not confined to its contemporaries like the
vegetative, meaning it is independent from society. 3 - It also
feels the other, and hence can care for them and complement
them, by feeling and regretting with the public, and being able
274 <^>ha.ma.tl
to rejoice in the solace of the public, and by the ability to receive
from the past and from the future. Animals, however, feel only
the present and only their own being.
116. WHY DID HE SAY THAT MITZVOT DO NOT
REQUIRE INTENTION
I heard
"Mitzvot do not require intention," and "a Mitzva's reward is not
in this world." This means that one who says that Mitzvot do not
require intention believes that a Mitzva's reward is not in this
world. An intention is the reason and the flavor in the Mitzva.
And this is the real reward of the Mitzva.
If a person tastes the flavor of a Mitzva, and understands its
reasoning, no greater reward is needed. Thus, if Mitzvot do not
require intention, a Mitzva's reward is not in this world anyway,
since one does not feel any taste or any reason in the Mitzva.
It follows that if one is in a state where he hasn't any
intention, then one is in a state that the Mitzva's reward is not in
this world. Because the reward for a Mitzva is the taste and the
reason, if one does not have that, one certainly has no reward for
a Mitzva in this world.
117. YOU LABORED AND DID NOT FIND, DO NOT
BELIEVE
I heard
Necessity of the labor is a requirement. Since the Creator gives
man a present, He wants man to feel the benefit in the present.
Otherwise, that person would be like a fool, as our sages said,
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 275
"Who is a fool? He who loses what he is given." Because he does
not appreciate the importance of the matter, he does not watch
over the present closely.
There is a rule that one feels no importance in anything
if one has no need for that thing. And as the measure of the
need and the suffering if one does not attain it, so one senses
gladness, pleasure, and joy at the fulfillment of the need. It is
similar to one who is given all sorts of good beverages; but if one
is not thirsty, he tastes nothing, as it is written, "As cold waters
to a faint soul."
Hence, when meals are set, to please the people, there is a
custom: as we prepare meat and fish and all sorts of good things,
we take note to serve bitter and piquant things, such as mustard,
hot peppers, sour, and salty foods. All of this is to evoke the
suffering of hunger, since when the heart tastes a piquant and
bitter flavor, it evokes hunger and deficiency, which one needs
to satisfy with the meal of good things.
We should not ask, "Why do I need things to arouse hunger?
After all, the host should only prepare fulfillment for the need,
meaning the meal, and not prepare things that evoke the need
for the fulfillment?" The obvious answer is that since the host
wants the people to enjoy the meal, to the extent that they have
a need for the food, to that very extent they will enjoy the meal.
It follows that if he will give many good things, it will still not
help them enjoy the meal, due to the above reason that there is
no fulfillment without a need.
Hence, to be awarded the Light of God, there must also
be a need. And the need for it is the labor: to the extent
that one exerts and demands the Creator during the greatest
concealment, to that extent one becomes needy of the Creator.
This means that the Creator will open his eyes to walk by the
path of the Creator. Then, when one has that Kli (vessel) of a
276 <^>ha.ma.tl
deficiency, when the Creator gives him some help from Above,
one will already know how to keep this present. It turns out that
the labor is considered Achoraim (posterior). And when one
receives the Achoraim, one has room in which to be awarded
the Panim (face).
It is said about that, "a fool has no wish for wisdom." This
means that he does not have a strong need to exert to obtain
wisdom. Thus, he has no Achoraim, and he naturally cannot be
awarded the discernment of Panim.
This is the meaning of "As is the sorrow, so is the reward."
That is, the sorrow, called "effort," makes the Kli, so one can
be awarded the reward. This means that to the extent that one
regrets, to that extent one can later be rewarded with joy and
pleasure.
118. TO UNDERSTAND THE MATTER
OF THE KNEES WHICH HAVE
BOWED UNTO BAAL
I heard
There is the discernment of a wife, and there is the discernment
of a husband. A wife is considered that "she has nothing but what
her husband gives her," and a husband is considered extending
abundance into his own aspect. Knees are considered "bowing,"
as it is written, "unto Me every knee shall bow."
There are two discernments in bowing:
1. One who bows before one who is greater. And
although he does not know his merit, but believes that
he is great, he therefore bows before him.
2. When he knows his greatness and merit in utter clarity.
<=RMl <l)JuuL ^f-^Eag (tBaJ! <zHa*Su£am.) 277
There are also two discernments considering the faith in the
greatness of the Upper One:
1. He believes that he is great because he has no
other choice, that is, he has no way of knowing his
greatness.
2. He has away to knowhis greatness in utter certainty, but
he still chooses the path of faith because "It is the glory
of God to conceal a thing." This means that although
there are sparks in one's body that want specifically to
know His greatness, and to not be as a beast, he still
chooses faith, because of the above reason.
It follows that one who has no other choice, and chooses
faith, is considered a woman, a female— "he grew as weak as
female"— and she only receives from her husband. But one who
has counsel, and struggles to go by the path of faith is called "a
man of war." Hence, those who choose faith when they had the
option of walking by the way of knowing, called Baal (husband),
are called "which have not bowed unto Baal." This means that
they did not surrender to the work of Baal, considered "knowing, "
but chose the path of faith.
119. THAT DISCIPLE
WHO LEARNED IN SECRET
I heard on Tishrei 5, September 16, 1942
That disciple who learned in secret, Bruria struck him and said,
"ordered in all things," if ordered in the 248, exists. Secret
means Katnut (smallness), from the word Chash'Mal. Chash
means Kelim de Panim (anterior vessels), and Mai means Kelim
de Achor (posterior vessels), the Kelim below the Chaze.l\ (chest),
which induce Gadlut (greatness).
278 <^>ha.ma.tl
That disciple thought that if he had been awarded the state
of Chash, a desire to bestow, and all his intentions are only to
bestow, then he has been awarded everything. But the purpose
of creating the worlds was to do good to His creations, to receive
the most sublime pleasures so man would achieve the full stature,
even below the Chazeh, meaning the whole 248. This is why
Bruria told him the verse, "ordered in all things," in all 248.
This means that he would extend below the Chazeh., too,
meaning that he should extend Gadlut, too. This is Mai, speech,
considered disclosure, to reveal the whole level. However, to
avoid impairing, one must first receive the Katnut, called Chash,
which is in secret, not yet revealed. Afterwards one needs to
scrutinize the discernment of Mat, too, the Gadlut, and then the
whole level will be revealed.
This is "ordered... and secure," when the Katnut is already se-
cured in him and he can already extend the Gadlut without fear.
120. THE REASON FOR NOT EATING NUTS
ON ROSH HASHANAH
I heard at the closing of Rosh Hashanah, 1942, Jerusalem
The reason for not eating nuts on Rosh Hashanah (the Jewish
New Year) is that Egoz (nut), in Gematria, is Het (sin). And he
asked, "But Egoz, in Gematria, is Tov (good)?" And he said that
Egoz implies the tree of knowledge of good and evil.
And before one repents from love, the Egoz in him is still
a sin. And one who has already been awarded repentance from
love is permitted to eat nuts. Hence, his Het has become good,
and then he is permitted to eat nuts. This is why we should take
note that we eat only things that do not have any hint of a sin,
which are considered the tree of life. However, things that have
Gematria of Het imply the tree of knowledge of good and evil.
121. SHE IS LIKE MERCHANT-SHIPS
I heard
In the verse, "She is like the merchant-ships; she bringeth her
bread from afar." When one demands and insists that "she is all
mine," that all the desires will be dedicated to the Creator, the
Sitra Achra awakens against him and claims, "She is all mine,"
too. And then there is a tradeoff. A tradeoff means that one
wants to buy a certain object and the buyer and seller debate its
worth, meaning each of them claims that he is right.
And here the body examines to whom it is worthwhile to
listen: to the receiver or to the giving force. Both clearly argue,
"She is all mine." And since one sees one's lowness, that in him,
too, there are sparks that do not agree to observe the Torah and
Mitzvot even as a dot on the iota, but that the whole body argues,
"She is all mine," then, "she bringeth her bread from afar." This
means that from the removals, when one sees how far one is
from the Creator, and regrets, and asks of the Creator to bring
him closer, "she bringeth her bread."
Bread means faith. In that state one is awarded permanent
faith, since "God hath so made it that men should fear before
Him." This means that all the removals that one feels were
brought to him by the Creator, so he would have the need to
assume the fear of heaven.
This is the meaning of "that man doth not live by bread
only, but by everything that proceedeth out of the mouth of
the Lord." This means that the life of Kedusha (Sanctity) with-
in one does not come specifically from drawing closer, from
entrances, that is, admissions into Kedusha, but also from the
exits, from the removals. This is so because through the dress-
ing of the Sitra Achra in one's body, and its claims, "She is all
mine," with a just argument, one is awarded permanent faith
by overcoming these states.
280 £^>na.ma.ti
This means that one should unite everything with the
Creator, that is, that even the exits stem from Him. And when
he is rewarded, he sees that both the exits and the entrances were
all from Him.
This forces one to be humble, since now he sees that the
Creator does everything, the exits as well as the entrances. And
this is the meaning of what is said about Moses, that he was
humble and patient— that one must tolerate the lowness. Thus,
in each degree one should hold on to the lowness. And the
minute he loses the lowness, he immediately loses all the degrees
of "Moses" that he had already achieved.
This is the meaning of patience. Lowliness exists in everyone;
but not every person feels that lowliness is a good thing. Thus,
one does not want to suffer. However, Moses tolerated the
humility, which is why he was called "humble," since the lowness
made him glad.
This is the rule: "Where there is no joy, Shechina (Divinity)
does not dwell." Hence, during the purification period, there
cannot be the Shechina. And although purification is a necessary
thing (like the lavatory: although one must go there, one is still
certain that this is not the King's Palace).
This is the meaning of Beracha (blessing) and Bechora
(seniority), whose letters are the same (in Hebrew). Seniority is
Gar, and the Sitra Achra wants the Gar, but not the blessings,
since blessing is the clothing over the Mochin. And Esau wanted
the seniority without the clothing, but it is forbidden to receive
Mochin without clothing. This is the meaning of Esau's words:
"Hast thou not reserved a blessing for me?" "A blessing" means
the opposite of blessings, that is, a curse. It is said about that:
"Yea, he loved cursing, and it came unto him; and he delighted
not in blessing."
<=RMl <yJuAa cz/f-Maq (IBaaitcHatSufam.) 2 8 1
122. UNDERSTANDING WHAT IS WRITTEN
IN SHULCHAN ARUCH
I heard on the eve of Shabbat, Nitzavim, Elul 22,
September 4, 1942
Understand what is explained in Shulchan Aruch (Set Table— the
Jewish code of Law): the rule is that one should repeatedly reflect
upon the prayers of the Terrible Days so that when prayer time
comes, he will be accustomed and used to praying.
The thing is that the prayer should be in the heart. This is
the meaning of the work in the heart, that the heart will agree to
what one says with one's mouth (otherwise, it is deceit, that is,
one's mouth and heart are not the same). Hence, on the month
of Elul one should accustom oneself to the great work.
And the most important thing is that one can say "write
us to life." This means that when one says "write us to life,"
the heart, too, should agree (so it will not be as flattery) that
one's mouth and heart will be the same, "for man looketh on
the outward appearance, but the Lord looketh on the heart."
Accordingly, when one cries, "write us to life," "life" means
adhesion with the Life of Lives, which is by that specifically,
when one wants to work entirely in the form of bestowal, and
that all of one's thoughts for self-gratification will be revoked.
Then, when one feels what he is saying, his heart can fear lest
his prayer will be accepted, that is, that he will have no desire
whatsoever for himself.
And concerning self-gratification, there appears a state
where it seems that one leaves all the pleasures of this world, all
the people, friends, his kin, all his possessions, and retires to the
desert where there is nothing but wild beasts, without anyone
knowing of him and of his existence. It seems to him as though
he loses his world all at once, and feels that he is losing a world
filled with liveliness, and takes upon himself death from this
282 £^>na.ma.ti
world. He feels as though he is committing suicide, when he
experiences this image.
Sometimes, the Sitra Achra helps him picture his state with
all the dark colors. Then the body repels this prayer, and in such
a state, one's prayer cannot be accepted, since he himself does
not want his prayer to be accepted.
For this reason there must be preparation for the prayer, to
accustom oneself to the prayer, as though his mouth and heart
are equal. And the heart can come to agree through accustoming,
so it would understand that reception means separation, and
that the most important is the adhesion with the Life of Lives,
which is bestowal.
One must always delve in the work of Malchut, called
"writing," considered "ink" and Shacharit (blackness). This
means that one should want one's work to be in the form of
"Libni and Shimei,"19 that only at the time of whiteness does he
adhere to the Torah and Mitzvot, but unconditionally. Whether
in white or in black, it will always be the same for him, and that
come-what-may, he will always adhere to the commandments of
the Torah and Mitzvot.
123. HIS DIVORCE AND HIS HAND COME AS ONE
I heard; memories of the ADMOR (Baal HaSulam)
In the matter of the Lower He;y in the Eynaim (eyes), it means that
a Masach (screen) and a cover was placed over the eyes. Eyes mean
seeing and Providence, when one sees hidden Providence.
Experimenting means that one cannot decide either way,
that he cannot clarify the Creator's will and his Rav's intention.
Although one can work devotedly, one cannot decide if this
19 Libni also means whiteness
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 283
work in devotion is in its place or, to the contrary, that this hard
work will be against his Rav's view and the Creator's view.
And to determine, one chooses that which adds labor. This
means that one should work according to the line that labor
is all that is for one to do, and nothing else. Thus, one has no
place to doubt one's actions and thoughts and words, but must
always increase labor.
124. A SHABBAT OF GENESIS AND
OF THE SEX THOUSAND YEARS
I heard
There are two discernments of Shabbat: 1) of Beresheet (Genesis/
beginning); 2) of the six thousand years. And the difference
between them is this: It is known that there is a stop, and
there is rest. A stop is where there is nothing more to add. A
rest, however, stems from the words "standing" and "resting,"
meaning that one is in the middle of one's work. And since one
has no strength to continue with one's work, he stands and rests
to revive himself, and afterwards continues with his work.
A Shabbat of Beresheet is a discernment of having nothing
more to add. This is called "a stop." A Shabbat of the six
thousand years is considered rest, by which one receives strength
to continue one's work on the weekdays.
Now we can understand the words of our sages: "Shabbat said,
'You have given everyone a mate, but to me You did not.'" And
the Creator replied, "Israel will be your partner." A partner means
ZA. If there is a Nukva, there can be a Zivug (coupling), and from
the Zivug come the offspring, meaning renewal and additions.
Nukva is a deficiency. If there is a deficiency in some place,
there is room to correct the deficiency, and all the corrections
284 c~ih.cLm.cLtl
are considered having been fulfilled by extending the Upper
Light in the place of the lack. It follows that there was no defi-
ciency here to begin with, but all the lack that they previously
considered to be a deficiency, came in the form of correction
to begin with, meaning that thus the Upper Light would flow
from Above.
This is similar to one who delves in some matter, and exerts
to understand it. And when he attains the meaning, then it is
to the contrary, he does not feel that he was previously suffering
when he did not understand the matter. Rather, he is glad
because now he has joy. The joy is measured by the extent of the
effort that he made prior to understanding the matter.
Thus, the delving time is called Nukva, a deficiency. And
when one unites with the deficiency, he produces the offspring,
the renewal. This is what the Shabbat argued, "Since there is no
work on Shabbat, there will be no offspring and renewals."
125. WHO DELIGHTS THE SHABBAT
I heard on Sivan 8, June 15, 1949
"One who delights the Shabbat is given an unbounded domain,
as it is said, 'Then shalt thou delight thyself in the Lord, and I
will make thee to ride upon the high places of the earth, and I
will feed thee with the heritage of Jacob thy father,' etc.. Unlike
Abraham, about whom it is written, Arise, walk through the
land in the length of it,' etc.. And not as Isaac, as it is written,
'for unto thee and unto thy seed I will give all these lands,'
but as Jacob, about whom it is written, 'and thou shalt spread
abroad to the west, and to the east, and to the north, and to the
south'" (Shabbat, 118).
It is difficult to understand this Gemarah as it is. Should every
one of Israel be given the whole world, an unbounded domain?
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 285
We should begin with the words of our sages: "In the future,
the Creator will take the sun out of its sheath and will darken.
The wicked are judged by it, and the righteous are healed by it, as
it is written, 'For behold, the day cometh, it burneth as a furnace;
and all the proud, and all that work wickedness, shall be stubble;
and the day that cometh shall set them ablaze, saith the Lord of
hosts, that it shall leave them neither root nor branch,' neither a
root in this world nor a branch in the next world." The righteous
are healed by it, as it is written, '"But unto you that fear My Name
shall the sun of righteousness arise with healing in its wings.' And
moreover, they are refined by it" (Avoda Zarah (Idolatry), 3b).
And we need to understand the riddle of the sages, what is
a sun and what is a sheath, and whence does this oppositeness
come. Also, what is "neither a root in this world nor a branch in
the next world"? And what is "moreover, they are refined by it"?
He should have said, "healed and refined by it"; but what is the
"moreover" that he said?
Now we can understand the words of our sages: "Israel count
by the moon and the nations of the world, by the sun" (Sukkah
29). Thus, the sunlight is an epithet to the clearest knowledge,
as it is written, "clear as the sun." And the nations of the world,
who did not receive the Torah and Mitzvot, as it is written that
the Creator brought it to every nation and tongue, since they did
not want to delight in the Light of the Torah, considered "the
moon," which receives from His Light, being the light of the
sun, that is, the common Light. Yet, they do have craving and
desire to study in the Name and to know Him, Himself.
But Israel count by the moon, which are the Torah and
Mitzvot, where the sunlight is clothed within them. Hence, the
Torah is the sheath of the Creator.
It is written in The Zohar that "the Torah and the Creator
are one." This means that the Light of the Creator is clothed in
the Torah and Mitzvot, and He and His sheath are one. Hence,
286 <^>ha.ma.tl
Israel count by the moon, to complement themselves in Torah
and Mitzvot. Therefore ,they are naturally awarded the Creator,
too. Yet, since the nations of the world do not keep the Torah
and Mitzvot, meaning the sheath, they do not have even the
Light of the sun.
This is the meaning of "in the future, He brings the sun out
of its sheath." And they said, "Shechina (Divinity) in the lower
ones; a sublime need." This means that the Creator craves it and
yearns for it.
This is the meaning of the six days of action, meaning the
work in Torah and Mit^ot, since "The Lord hath made every
thing for His own purpose." And even the work on the six days is
still the work of God, as it is written, "He created it not a waste,
He formed it to be inhabited." This is why it is called "a sheath."
And the Shabbat is the light of the sun, the day of rest in the
eternal life. That is, He has prepared the world in two degrees:
1) that His Divinity would be revealed through the Torah and
Mitzvot in the six days of action; 2) that He will be revealed in the
world without the Torah and Mitzvot.
And this is the meaning of "in its time; I will hasten it."
Rewarded— I will hasten it, meaning through Torah and Mitzvot.
Not rewarded— in its time. This is because the evolution of creation
through the increase of the suffering brings the end and the
redemption to humanity, until the Lord places His Divinity in the
lower ones. And this is called "in its time," evolution over time.
126. A SAGE COMES TO TOWN
I heard during the Shavuot meal, May 1947, Tel- Aviv
"A sage comes to town." The Creator is called "Sage." He
comes to town, because on Shavuot (Pentecost) He shows
Himself to the world.
«=/?*£& <yJauU <=/h&tae (JBaal ' c^cuSuEam) 287
"The sluggard saith: 'There is a lion on the way'; perhaps the
sage is not at his home? Perhaps the door is locked?" Our sages
said that the thing is, "if you labored and did not find, do not
believe." Hence, if he sees that he has not found the nearness
of the Creator, then he is told that he must have not labored
sufficiently. This is why the verse calls him, "sluggard."
And what is the reason that he did not labor? If he is
seeking the nearness of the Creator, why does he not want to
make an effort? After all, even if you want to obtain a corporeal
thing, you still cannot obtain it without labor. In truth, he does
want to labor, and it is not that he says, "There is a lion on
the way," meaning the Sitra Achra, as it is written, "as a lion in
secret places." This means that one who begins the path of the
Creator encounters the lion on the way. And those who fail in
it cannot recover.
This is why he is afraid to start, for who can defeat it? Then
he is told, "There is no lion on the way," meaning "There is
none else besides Him," it is written. This is because there is no
other force but Him, by way of "and God hath so made it, that
men should fear before Him."
And then he finds another excuse: "Perhaps the Sage is
not at home?" His home is Nukva, the Holy Shechina (Divinity).
Then he cannot know for certain if he is walking on the path of
Kedusha (Sanctity) or not.
This is why he says that perhaps the Sage, meaning the
Creator, is not at His home. That is to say, this is not His home,
not of the Kedusha. So how can he know that he is advancing in
Kedusha? Then he is told: "The Sage is at His home," meaning
"One's soul shall teach him," and at last he will know that he is
advancing in Kedusha.
Then he says, "Perhaps the door is locked, and it is impossible
to get in, as it says, 'not all who wish to take the Creator will
^ihamcitL
come and take'?" Then he is told, "The door is not locked."
After all, we can see that many people have been rewarded with
admission into the King's palace.
And then he replies, "Either way, I will not go." This means
that if he is sluggard and does not want to exert, he becomes
argumentative and shrewd, and thinks that they are only making
the work heavier on him.
But in truth, one who wishes to exert sees the opposite. He
sees that many have succeeded. And those who do not want to
exert see that there are people who did not succeed. And even
though they did not succeed, it is because they discovered that
they did not want to exert. But since he is sluggard and only
wants to justify his actions, he preaches like a wise one. In truth,
the burden of To rah and Mitzvot should be accepted without any
arguments and complaints, and then he will succeed.
127. THE DIFFERENCE BETWEEN KERNEL,
ESSENCE, AND ADDED ABUNDANCE
Sukkot Inter 4, September 30, 1942
It is known that the departure of the Mochin and the cessation of
the Zivug occur only to the additions of the Mochin, and the core
of the degree in ZON is Vav and a Nekuda (point). This means
that, at its essence, Malchut has no more than a point, a black
point that has no whiteness in it.
And if one accepts that point as the core, and not as something
superfluous that one wishes to be rid of, but moreover, accepts
it as adornment, it is called "a handsome abode in one's heart."
This is because he does not condemn this servitude, but makes it
essential to him. This is called "raising Divinity from the dust."
And when one sustains the basis as essential, one can never fall
from one's degree, since there is no departure in the essence.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 289
And when one takes upon himself to work as a black point,
where even in the greatest darkness in the world, the Holy
Divinity says, "there is no place to hide from you." Hence, "I
am tied to Him in one knot," "and it will never be detached."
Because of that, one has no cessation of Dvekut (adhesion).
And if some illumination, called "addition," comes to
him from Above, he accepts it by way of "unavoidable and
unintended," since it comes from the Emanator, without the
lower one's awakening. And this is the meaning of "I am black,
but comely," because if you can accept the blackness, you will see
that I am comely.
And this is the meaning of "Whoso is thoughtless, let him
turn in hither." When he turns from all his dealings and wants
to work only to benefit the Creator, and works by way of "I was
as a beast before Thee," he is then rewarded with seeing the final
perfection. This is the meaning of "a heartless one, she saith
to him." This means that since he was heartless, he had to be
thoughtless; otherwise he would not be able to approach.
But sometimes we encounter a state of Divinity in exile,
when the point descends to the separated BYA. Then it is
called "As a lily among thorns," since it has the shape of thorns
and thistles. In that state, it cannot be accepted, since it is the
domination of the Klipot.
And this comes through man's actions, as man's actions
below affect the root of one's soul Above, in the Holy Divinity.
This means that if a person below is enslaved to the will to
receive, he thus makes the Klipa reign over the Kedusha Above.
This is the meaning of Tikkun Hatzot (midnight correction).
We pray to raise Divinity from the dust, meaning to elevate it, to
be important, as Above and below are calculations of importance.
And then it is considered a black point.
290 c~ih.cLm.cLtl
In the Tikkun Hatzot he prevails and says that he wants
to keep the verse of "Libni and Shimei." Libni means Lavan
(white), and not black, and Shimei means Shmi'a (hearing),
meaning reasonability, which means that assuming the burden
of the kingdom of Heaven is a reasonable and acceptable matter
for him. And the Tikkun Hatzot is the Tikkun of the Mehitza
(partition), the correction of separating the Kedusha from the
Klipa, meaning to correct the bad feeling within the will to
receive, and connect to the desire to bestow.
Golah (exile) has the letters of Geulah (redemption), with
the difference being the Aleph. This means that we must extend
the Aluf (Champion) of the world into the Golah, and then we
immediately feel the Geulah. This is the meaning of "He who
could guard the harmful, must compensate the harmed with the
best kind that one has." And this is the meaning of "where there
is judgment below, there is no judgment Above."
128. DEW DRIPS FROM THAT QALQALTA
TO ZEIR ANPIN
I heard on Mishpatim 3, February 27, 1943
Dew drips from that Galgalta to Zeir Anpin. And concerning
the pale hair, there is a dent under each hair, and this is the
meaning of "He that would break me with a tempest." And
this is the meaning of, "Then the Lord answered Job out of
the whirlwind." And this is the meaning of "This they shall
give, every one that passeth among them that are numbered,
half a shekel after the shekel of the sanctuary." And this is the
meaning of, "a beka (dent) a head," "to make atonement for
your souls."
To understand the issue of the hair, it is the black and
the ink. This means that when one feels remoteness from the
<=RMl tyJwAcL ^/f-JIag (tBaa£<zM-a*Su£am.) 2 9 1
Creator, because one has alien thoughts, this is called "hair."
And "pale" means whiteness. This means that when the Light
of God pours onto him it brings him closer to the Creator, and
both of them together are called "Light and Kli (vessel)."
And the order of the work is that when one awakens to the
work of God, it is by being given paleness. At that time one feels
vitality and liveliness in the work of God. And afterwards comes
an alien thought, by which one falls from one's degree and drifts
away from the work. The alien thought is called Se'ara (storm
and hair). And there is a dent under the hair, which is dent and
a deficiency in the skull.
Before the alien thoughts came to him, he had a complete
Rosh (head) and he was close to the Creator, and through the alien
thoughts he drew far from the Creator. And this is considered
having a deficiency. And by the sorrow, that he regrets it, he
extends a flowing of water. Thus, the hair becomes a hose for the
transference of abundance, by which it is considered that he has
been awarded whiteness.
And afterwards the alien thoughts come to him again, and he
thus becomes remote from the Creator once more. This creates
a dent again, a hole and a deficiency in the skull, and through
the sorrow, that he regrets it, he extends a flowing of water once
again, and the hair becomes a hose to transfer the abundance.
And this order continues repeatedly, by way of ups and
downs, until the hairs are accumulated into the complete mea-
sure. This means that each time he corrects, he extends abun-
dance. This abundance is called "dew," as in "my head is filled
with dew." This is because the abundance comes intermittently,
and each time it is as though he receives a drop. And when one's
work is complete, and he achieves the full amount, until "but let
them not turn back to folly," it is considered that from that dew,
the dead will be revived.
292 <^>ha.ma.tl
And this is the meaning of the dent, meaning the alien
thoughts that make holes in the head.
And also, concerning the matter of the half-shekel, meaning
that he is half worthy, half unworthy. But we must understand
that the halves are not at the same time. Rather, at each time
there must be a complete thing. This is because if he has broken
one Mitzva and did not keep it, he is no longer considered half,
but a complete wicked.
However, it is in two times. At one time he is righteous,
adhered to the Creator, and then he is completely worthy. And
when he is in descent, he is wicked. This is the meaning of "the
world was not created but either for the complete righteous or
for the complete wicked." And this is why it is called "half,"
having two times.
And this is "to make atonement for your souls." Through
the dent, when one feels that one's head is incomplete, because
when an alien thought comes, his mind is not wholly with the
Creator. And when he regrets it, it makes him make atonement
for his soul. This is so because if he repents every time, then he
extends abundance until the abundance is filled by way of "my
head is filled with dew."
129. DIVINITY IN THE DUST
I heard
"You are fond of suffering. Then he said, 'neither they nor their
reward,' about this beauty, which wears off in the dust." Suffering
is primarily in a place that is above reason. And the measure of
the suffering depends on the extent to which it contradicts the
reason. This is considered faith above reason, and this work gives
contentment to the Creator. It follows that the reward is that by
this work there is contentment to one's Maker.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 293
However, in between, before one can prevail and justify
His guidance, Divinity is in the dust. This means that the work
by way of faith, called the Holy Divinity, is in exile, canceled
in the dust. And he said about that: "neither they nor their
reward." This means that he cannot tolerate the period in
between. And this is the meaning of his reply to him, "I am
crying for this and for that."
130. TIBERIAS OF OUR SAGES, GOOD IS THY SIGHT
I heard on Adar 1, February 21, 1947, on a trip to Tiberias
Tiberias of our sages, good is thy sight. Seeing means wisdom.
Good means that he can be awarded wisdom there. And Rabbi
Shimon Bar-Yochai was purifying the markets of Tiberias. The
impurity of the dead, that is, of the will to receive, means, "the
wicked, in their lives, are called 'dead.'" And all impurities belong
only to Hochma (wisdom); hence, in Tiberias, where there is the
quality of Hochma, the market had to be purified.
131. WHO COMES TO BE PURIFIED
I heard in 1947
"He who comes to be purified is aided." This means that one
should always be in a state of "coming." And then, in any case, if
he feels that he has already been purified, he no longer needs to aid
him, since He has purified and left. And if he feels that he is in a
state of coming and going, then he is certainly assisted, since there
is no prevention before the desire, as he is seeking the truth.
"For thy love is better than wine." This means that wine can
intoxicate, and a drunk, the whole world is his, since he has no
deficiencies, even in the six thousand years.
294 c~ih.cLm.cLtl
132. IN THE SWEAT OF THY FACE
SHALT THOU EAT BREAD
I heard on Adar 14, March 6, 1947, Tel-Aviv
"In the sweat of thy face shalt thou eat bread." Bread means
Torah, which is "Go, fight with My bread." The study of Torah
should be with fear, tremor, and sweat, by which the sin of the
tree of knowledge is sweetened.
133. THE LIGHTS OF SHABBAT
I heard in 1947
The Lights of Shabbat come to the discernment of the Guf
(body). Hence, on Shabbat we say, "A Psalm of David. Bless the
Lord, O my soul; and all that is within me," meaning the Guf.
A new head, however, is considered a Neshama (soul), which
comes only to the discernment of the Neshama and not to the
Guf. This is why we only say, "Bless the Lord, O my soul," and
not "and all that is within me," since they do not reach the Guf
(see Zohar 1,97).
134. INTOXICATING WINE
I heard in 1947
It is impossible to be awarded the Torah in its entirety. And
through intoxication in the wine of Torah, when one feels
that the whole world is his, even though he still does not have
the whole of the wisdom, he will think and feel that he has
everything in perfection.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 295
135. CLEAN AND RIGHTEOUS SLAY THOU NOT
I heard on Nisan 2, March 23, 1947, Tel Aviv
"The clean and righteous slay thou not." A righteous is one who
justifies the Creator: whatever he feels, whether good or bad,
he takes above reason. This is considered "right." Clean refers
to the cleanness of the matter, the state as he sees it. This is so
because "a judge has only what his eyes see." And if one does not
understand the matter, or cannot attain the matter, one should
not blur the forms as they seem to one's eyes. This is considered
"left," and he should nurture both.
136. THE DIFFERENCE BETWEEN THE FIRST
LETTERS AND THE LAST LETTERS
I heard on Purim 1947
The difference between the first letters and the last letters is
only in the copy of the writing, meaning the content of the
writing that was given off the King's house. And the King's
authors expand the content to make it understandable for all.
The content was merely "that they should be ready against
that day." And the authors interpreted it as applying to the
nations, that they are destined to avenge the Jews. And that
force was so that Haman would think, "Whom would the
king delight to honor besides myself?" Hence, in the last let-
ters he specifically wrote, straight from the King, "that the
Jews should be ready." Conversely, in the first letters he did
not specifically write "the Jews." This is why they had the
strength to complain.
The thing is that this force was given because one should
not justify any desire for reception of Lights, to extend the
296 <^>ha.ma.tl
Upper Lights below, as the whole work was to bestow. Hence,
he cannot extend something from below. Hence, by giving
strength to Haman, he specifically wants the greater Lights, as
his name testifies, Haman the Agagite, the Gag (roof) of the
degree, which is Gar.
137. ZELOPHEHAD WAS GATHERING WOOD
I heard in 1947
Zelophehad was gathering wood. The Zohar interprets that he
was measuring which tree was bigger: the tree of life or the
tree of knowledge. A righteous is called "the tree of life," who
is entirely to bestow. And in that, there is no hold to the
external ones. However, wholeness lies in the tree of knowl-
edge, the extension of Hochma (wisdom) below. This is the
meaning of doing good to His creations. And they must not
be measured; they should be, "that they may become one in
thy hand."
This means that one without the other is incomplete. And
Mordecai was from the discernment of the tree of life, not
wanting to extend anything below, since he had no deficien-
cies. Hence, He had to increase the Haman, so he would draw
the Lights below. And afterwards, when he disclosed his defi-
ciency, Mordecai would receive them in the form of reception
in order to bestow.
Now we can see why later, when Mordecai said good
things about the King, when he saved Him from death, the
King promoted Haman, who was his enemy. It is as our sages
said, "according to every man's wish," according to the will of
Haman and Mordecai, who were hateful of each other.
<=RMl <y^uAa <z/f-JXad (tBaaCtcHatSuLm.) 297
138. ABOUT FEAR THAT SOMETIMES
COMES UPON A PERSON
I heard in 1942
When fear comes upon a person, one should know that there
is none else but Him. And even witchcraft. And if one sees that
fear overcomes him, he should say that there is no such thing as
chance, but God has given him an opportunity from Above, and
he must contemplate and study the end to which one has been
sent this fear. It appears that it is so that he will prevail and say,
"there is none else besides Him."
But if after all that, the fear has not departed from him, one
should take it as an example and say that one's servitude of the
Creator should be in the same measure of the fear, meaning that
the fear of God, which is a merit, should be in the same manner
of fear that he now has. That is, that the body is impressed by
this superficial fear, and exactly in the same way that the body is
impressed, the fear of God should be.
139. THE DIFFERENCE BETWEEN
THE SFX DAYS OF ACTION AND THE SHABBAT
I heard
The six days of action are considered ZA, and Shabbat is
considered Malchut. And he asked, but ZA is a higher degree
than Malchut, so why is Shabbat more important than the
weekdays? And moreover, why are they called Yemey Hoi10
(weekdays)?
The thing is that the world is nourished only through
Malchut. This is why Malchut is called "the assembly of Israel,"
20 Yemey — days; Hoi comes from the word Hulin — secular, not holy.
298 c~ih.cLm.cLtl
since all the good influence to the whole of Israel comes from
there. Therefore, although the six days imply ZA, there is no
unification between ZA and Malchut. This is why it is called Hoi,
since no abundance extends from ZA to Malchut.
And when no Kedusha (Sanctity) extends from Malchut, it
is therefore called Yemey Hoi. However, on Shabbat there is a
unification of ZA and Malchut, and then Kedusha extends from
Malchut. This is why it is called "Shabbat."
140. HOW I LOVE THY LAW
I heard at the conclusion of Passover 7, 1943
"O how I love Thy law! It is my meditation all the day." He
said that even though King David had already been awarded
perfection, he still craved the Torah, because the Torah is greater
and more important than any perfection in the world.
141. THE HOLIDAY OF PASSOVER
I heard
The holiday of Passover is on Mochin de Haya, and the count
is on Mochin de Haya. Hence, during the count there is
departure of the Mochin, since the count is considered raising
MAN. It is known that when raising MAN there is departure
of Lights; but after the count, the Mochin returns to its place.
This is so because the Katnut (smallness) during the count is
Katnut of Yechida, but along with it there is the Mochin of the
weekdays, which is YESHSUT. And Mochin of Shabbat, which
are Mochin of AVI.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 299
142. THE ESSENCE OF THE WAR
I heard
The essence of the war should be in a place of permission.
However, with Mitzva and sin, the loss is near and the reward is far.
Hence, there he should observe without any considerations.
However, waging war and keeping the Mitzva of choice
should be made in a place of permission, since the act is only
a matter of permission. Hence, even if one fails, the sin will
not be so great. This is why it is considered near to the reward,
since if he wins the war, he will bring a new authority under
the Kedusha.
143. ONLY GOOD TO ISRAEL
I heard from my Father, Master and Teacher.
"Only good to Israel, God is to the pure in heart." It is known
that "only" and "just" are diminutives. This means that in every
place the Torah writes "only" and "just," it comes to diminish.
Therefore, in work matters we should interpret it as when
one diminishes oneself and lowers himself. Lowness applies
when one wants to be proud, meaning wants to be in Gadlut
(greatness). This means that one wants to understand every
single thing, that his soul craves seeing and hearing in everything,
but he still lowers himself and agrees to go with his eyes shut
and keep Torah and Mitzvot in utter simplicity. This is "good
to Israel." The word Ysar-El (Israel) is the letters of Li Rosh (the
head (mind) is mine).
This means that he believes he has a mind of Kedusha
(Sanctity) although he is only discerned as "just," meaning that
he is in a state of diminution and lowness. And he says about
300 c~ih.cLm.cLtl
this "just" that it is absolute good. Then the verse, "God is to
the pure in heart," exists in him, meaning that he is awarded
a pure heart. And this is the meaning of "and I will take away
the stony heart out of your flesh, and I will give you a heart
of flesh." The heart of flesh is Mochin de Vak, called Mochin
of clothing, which comes from the Upper One. Mochin de
Gar, however, should come from the lower one, through the
scrutinies of the lower one.
The issue of Vak de Mochin and Gar de Mochin requires
explanation: there are many discernments of Vak and Gar in
each degree. And perhaps he is referring to what he wrote in
several places, that the Katnut, called "GE of the lower one," rise
to MAN through the Kli that raises MAN, called "AHP of the
Upper One." It therefore follows that the Upper One elevates
the lower one. And then, to receive the Gar of the Lights and
the AHP of the Kelim, the lower one should rise by itself.
144. THERE IS A CERTAIN PEOPLE
I heard on the night of Purim,
after reading the Megillah, 1950
"There is a certain people scattered abroad and dispersed among
the peoples." Haman said that in his view, we will succeed in
destroying the Jews because they are separated from one another;
hence, our force against them will certainly prevail, as it causes
separation between man and God. And the Creator will not
help them anyway, since they are separated from Him. This is
why Mordecai went to correct that flaw, as it is explained in the
verse, "the Jews gathered," etc., "to gather themselves together,
and to stand for their life." This means that they had saved
themselves by uniting.
<=Rc£h tyJuuL <z/f-£Ug (a3aa£^cuSu£eim) 3 0 1
145. WHAT IS WILL GIVE WISDOM
SPECIFICALLY TO THE WISE
I heard on Truma 5, February 11, 1943
"Will give wisdom to the wise." He asked, "But it should have
said, 'Will give wisdom to the fools?'"
And he said, "It is known that there is no coercion in
spirituality." Rather, everyone is given according to one's own
will. The reason is that spirituality is the source of life and
pleasure. So how can there be coercion in a good thing? Hence,
if we see that when we engage in Torah and Mitzvot coercively,
we have to overcome the body, since it does not agree. This is
because it does not feel pleasure in this work. And this must be
because it does not feel the spirituality in them, as we have said,
that spirituality is the source of life and pleasure, as it is written
in the Holy Zohar, "Where there is labor, there is Sitra Achra."
This is the reason that only wise can be given wisdom, since
fools have no need for wisdom. Rather, only wise can be given
wisdom because of their nature. This means that one who is
wise loves wisdom, and this is his only wish! And following
the rule, "there are no preventions before a desire," he makes
every effort to obtain wisdom. Hence, at last he will be awarded
wisdom. Therefore, one who loves wisdom can be called "wise,"
after his end.
But it is written of fools, "A fool hath no delight in
understanding." The verse, "will give wisdom to the wise" comes
to tell us that one who loves wisdom will not be impressed by not
having obtained wisdom despite the great efforts he has made.
Rather, he will continue with his work and he will certainly
achieve wisdom, since he loves wisdom. This is why they say,
"Go by this path and you are certain to succeed."
302 <^>ha.ma.tl
However, we must understand, what can one do if by nature,
"a wild ass's colt is born a man"? Whence will he take the desire
to crave wisdom?
For this, we are given the advice to work by way of "that
fulfill His word," and the adornment, "hearkening unto
the voice of His word." This means that one does things to
obtain the thing which one wants. Hence, here, when he has
no desire for wisdom, it means that the thing he lacks is the
desire for wisdom. For this reason he begins to exert and take
actions to obtain the desire for wisdom, as this is the only
thing that he needs.
And the order is that one should exert in the Torah and
the work although he has no desire for it. This is called "labor."
This means that one does things even though he has no desire
for the thing he does. It is as our sages said, "whatsoever thy
hand attaineth to do by thy strength, that do." And by the
virtue of exerting, a desire and craving for wisdom will be made
within him.
And then the verse, "will give wisdom to the wise" will
become true for him, and he will be rewarded with "hearkening
unto the voice of His word." Thus, that which was previously
by way of doing, an act without a will, he has been awarded a
desire for it.
Therefore, if we want to know who loves wisdom, we need to
look at those who strain for wisdom, even though they have not
yet been rewarded with being among those who love wisdom.
The reason is, as we have said, that through the effort, they will
be awarded being among those who love wisdom.
And afterwards, after they have a desire for wisdom, they
will be awarded wisdom. Thus, the desire for the wisdom is the
Kli, and the wisdom is the Light. And this the meaning of "there
is no coercion in spirituality."
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 303
The Light of Wisdom means the Light of life. Wisdom is
not perceived by us as an intellectual concept, but as the actual
life, the essence of life, to the extent that without it, one is
considered dead. (Hence, we can say that for this reason wisdom
is called Haya (alive).)
146. A COMMENTARY ON THE ZOHAR
I heard in the year 1938
In The Zohar: "When one is born, he is given a soul from the
side of the pure beast." And he interprets that his animate
soul, too, agrees to be a servant of the Creator. "If he is further
rewarded, he is given a soul of the Holy Wheels." This means
that he has a soul that always longs, and it rolls from place to
place. Like an ever turning wheel, it turns and rolls to cling to
the Kedusha (Sanctity).
147. THE WORK OF RECEPTION AND BESTOWAL
I heard on Adar 21, March 8, 1953
The matter of work in reception and bestowal depends on
the heart. This is considered Vak. However, work in faith
and knowledge is considered Gar. And although they are one
discernment, meaning that faith is accepted by him according to
the value of the work in reception and bestowal, they are still two
distinct discernments.
This is so because even if one can work in bestowal, he still
wants to see to whom he is bestowing, and who accepts his work.
Hence, he needs to work in the form of Mocha (mind), meaning be-
lieve that there is a Guide who accepts the work of the lower ones.
304 c~ih.cLm.cLtl
148. THE SCRUTINY OF BITTER
AND SWEET, TRUE AND FALSE
I heard
There is a discernment of "bitter and sweet," and there is a
discernment of "true and false." The discernment of "true
and false" is in the mind, and the discernment of "bitter and
sweet" is in the heart. This is why we must pay attention to the
work in the heart, to be in the form of bestowal and not in the
form of reception.
By nature, only reception is sweet to man, and bestowal is
bitter. And the work— to turn reception into bestowal— is called
"the work in the heart."
In the mind, the work is of "true and false." And for this,
we need to work in faith, meaning believe in faith in the sages.
This is so because the worker cannot clarify the matter of "true
and false" to himself.
149. WHY WE NEED TO EXTEND HOCHMA
I heard on Adar 22, March 9, 1953, Tel-Aviv
He asked, "Why do we need to extend the discernment of
Hochma (wisdom), which is knowing, if all our work is by way of
faith above reason?"
And he answered, "If the righteous of the generation were
not in the form of knowing, the whole of Israel would not be
able to work in the form of faith above reason. Rather, precisely
when the righteous of the generation extends illumination of
Hochma, his mind shines in the whole of Israel."
For example, if one's mind knows and understands what
one wants, the organs perform their action, and do not need any
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 305
intellect. Rather, the hand and the leg and the rest of the organs
do what they must. And no sane person would think of asking
or saying that if the hand and the leg had brains, their work
would be better.
Thus, the mind does not change the organs, but the organs
are set according to the greatness of the mind. This means that if
the brain has a great mind, all the organs are named after it; they
are called "great organs."
Similarly, if the collective is adhered to a true righteous, who
has already been awarded knowing, the collective can do things
with faith. They have complete satisfaction, and have no need
for any discernment of knowledge.
150. PRUNE UNTO THE LORD,
FOR HE HATH DONE PRIDE
I heard on Shevat 14
In the verse, "Prune21 unto the Lord; for He hath done pride,"
it seems that "prune" is like "my strength and pruning." This
means that we should always prune and cut the thorns off of the
Creator's vineyard. And even when one feels that one is whole,
and thinks that he has already removed the thorns, the verse
concludes, "for He hath done pride."
This means that He has seemingly created pride in this
world, that man likes to be honest and true in one's own eyes.
And when one feels about himself that he has already removed
the thorns and that he is a whole man, it is a kind of pride.
Rather, one should always examine one's actions, and check
them with ten kinds of examinations, and not rely on one's
21 Zamru, in Hebrew means both sing and prune. In this case it is
referring to the latter.
306 <^>ha.ma.tl
temporary sensation, for this is only a kind of pride. It is as the
verse says in the name of the righteous: "Ye are idle, ye are idle;
therefore ye say: 'Let us go and sacrifice to the Lord our God.'"
This means that He said to the children of Israel, "when
you say, 'Let us go and sacrifice to the Lord,' and you feel that
you are already willing to go and sacrifice yourselves on the altar
before the Lord, it is like idleness and weakness, that you no
longer want to work and constantly examine yourselves, to make
you ready for this great work. This is why you think that you are
already perfect in this servitude, as they interpret at the end of
the verse, 'for He hath done pride.'"
151. AND ISRAEL SAW THE EGYPTIANS
I heard on Beshalach
In the verse, "and Israel saw the Egyptians dead upon the sea-
shore," "...and the people feared the Lord; and they believed in
the Lord and in His servant Moses," we must understand how
is "they believed" relevant here? Obviously, the miracle of the
exodus from Egypt and the division of the sea brought Israel to
greater faith than they had had before. After all, our sages said
about the verse, "this is my God, and I will glorify Him," that a
maid at the sea saw more than did Ezekiel the prophet.
Hence, this means that the exodus from Egypt was a case
of open miracles, which brings to knowledge of the Lord, which
is the opposite of the meaning of "faith," since it does not
mean above reason. And when seeing open miracles, it is very
hard to be in faith, since, moreover, it is a time of expansion
of the reason. Therefore, what is the meaning of the text, "and
they believed in the Lord"?
However, we should interpret according to the commentary
that "All believe that He is a God of faith." The verse narrates
<=RMl <y^uda c^sAEcg (SBaaleH-aSutam) 307
Israel's praise, who, even after seeing the revealed miracles, their
servitude of the Creator was not reduced in them, by way of faith
above reason. And it is great work to hold on to the path of faith
and not slight it at all once you are awarded and can serve the
Creator within reason.
152. FOR A BRIBE DOTH BLIND
THE EYES OF THE WISE
I heard on Tevet 24, January 6, 1948
"For a bribe doth blind the eyes of the wise." When one begins
to criticize the work and its conditions, one is faced with the
possibility that it will be impossible to receive the work, for
two reasons:
1. The reward for the work is not one hundred percent
guaranteed. He does not see those who have already been
rewarded, and when he visits people who have given their toil to
suffer the weight of the work, he does not see if they have already
been rewarded for their work. And if he asks himself, "why have
they not received?" if he succeeds in giving the highest answer, it
is because they did not follow all the conditions of the work to
the letter. But those who follow the orders to the letter receive
their reward from the Whole.
And then comes a second question: He knows that he is
better capable to the conditions of the work than his friend,
to be able to cope with all its terms. Hence, he is one hundred
percent certain that there is no one who can criticize him for
evading, but he is one hundred percent right.
2. Therefore, the question arises: One who begins the work
has certainly experienced all the calculations, and yet, took the
work upon himself. Thus, how did he answer all the questions to
himself? The thing is that to see the truth, we need to look with
308 <^>hctma.tL
open eyes. Otherwise, we only think that we see who was right, the
righteous or the world. But in truth, we do not see the justice. And
to have open eyes, we must be wary of bribery, "for a bribe doth
blind the eyes of the wise, and pervert the words of the righteous."
And the essence of the bribe is in the will to receive. Hence,
one has no other counsel but to first accept the work with all
its terms, without any knowledge, but only in the form of faith
above reason. Afterwards, when one is cleaned from the will to
receive, when he criticizes, he can hope to see the truth of the
matter. This is why those who only look with reason, certainly
cannot ask a thing, since in truth, he is right, and he will always
win the argument, since he will not be able to see the truth.
153. A THOUGHT IS AN UPSHOT OF THE DESIRE
I heard on Shevat 7, January 18, 1948
A thought is an upshot of the desire. A person thinks of what
he wants, and does not think of what he does not want. For
example, a person never thinks of his dying day. On the contrary,
he will always contemplate his eternity, since this is what he
wants. Thus, one always thinks of what is desirable for him.
However, there is a special role to the thought: it intensifies
the desire. The desire remains in its place; it does not have the
strength to expand and perform its action. Yet, because one thinks
and contemplates on a matter, and the desire asks of the thought
to provide some counsel and advice to carry out the desire, the
desire thus grows, expands and performs its actual work.
It turns out that the thought serves the desire, and the desire
is the "self of the person. Now, there is a great self or a small
self. A great self dominates the small selves.
He who is a small self and has no dominion whatsoever,
the advice to magnify the self is through the persisting with the
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 309
thought of the desire, since the thought grows to the extent that
one thinks of it.
And so, "in His law doth he meditate day and night," for
by persisting in it, it grows into a great self until it becomes
the actual ruler.
154. THERE CANNOT BE
AN EMPTY SPACE IN THE WORLD
I heard on Shevat 7, January 18, 1948, Tel Aviv
There cannot be an empty space in the world. And because man's
core is the desire, as this is the core of creation, this is where
one's greatness and smallness are measured. It follows that one
must have some desire— either for corporeality or for spirituality.
One who is devoid of any desires is considered dead, since the
whole of creation is only the desire, considered existence from
absence. And because he lacks this substance, the substance
of the whole of creation, it is naturally considered that he is
regarded as aborted who cannot last.
Thus, one should try to have a desire, as this is the whole
substance of creation. But the desire must be clarified, as it is
natural that each animal feels what is harmful to it. Similarly, we
must take note that the desire will be for some thing.
155. THE CLEANNESS OF THE BODY
I heard during a Shabbat meal, Shevat 13
The cleanness of the body indicates to the cleanness of the
mind. The cleanness of the mind is called "truth," where no
falsehood is involved. And not everyone is equal in that: some
310 <^>ha.ma.tl
are partially meticulous. But the cleanness of the body is not
so important to preserve, since the dirt that we so loathe is
because the dirt is considered harmful, and we should keep it
from harm.
Hence, with the body, it is not so important to be meticulous,
since it will finally be canceled, even if we watch over it with all
kinds of cares. But with the soul, which is an eternal thing, it is
worthwhile to be meticulous with all kinds of cares, to avoid any
kind of dirt, since any dirt is considered harmful.
156. LEST HE TAKE OF THE TREE OF LIFE
I heard on Shevat 15
"Lest he put forth his hand, and take also of the tree of life,
and eat, and live forever." Baal HaSulam interpreted that
perhaps he would take from the covered Hassadim (mercy),
considered from the Chazeh (chest) upwards. This is because
in that, there is complete sufficiency, and thus he would not
be corrected by the sin of the tree of knowledge, considered
from the Chazeh down. It follows that the tree of life is called
"from the Chazeh upwards," where there are covered Hassadim.
And I think that we should accordingly interpret what we say,
"a life that has the fear of heaven and a life that has the fear
of sin."
The difference between them, as Baal HaSulam interprets,
is that what he takes from life is for fear of sinning, meaning
that he has no other choice. But fear of heaven means that
he has other choices. That is, even if he does not take this
discernment, he will still not sin; but still he chooses it due to
fear of the Creator.
«=/?o£& <yJuuU c# JlU9 (SBaaCcttaSuLm) 3 1 1
But, accordingly, we cannot say that covered Hassadim
is considered Katnut. This is precisely when he has no other
choice. But when he achieves the revealed Hassadim from the
discernment of Rachel, then the discernment of Leah, which is
covered Hassadim, is called Gar and Gadlut (greatness).
And this is called "fear of heaven," that he has revealed
Hassadim, but he nevertheless chooses covered Hassadim.
Thus, there are two kinds of covered Hassadim: 1) when he
does not have the discernment of Rachel, when he is called
Vak; 2) when he does have the discernment of Rachel, called
"Leah," Gar.
157. 1 AM ASLEEP BUT MY HEART IS AWAKE
I heard on Nisan 9, April 18, 1948
In The Zohar, (Parashat Amor, 95a): "The assembly of Israel
said, 'I sleep in exile in Egypt, where my children were in harsh
enslavement.'" The Mochin were in the state of sleep, as it is
written about the verse, "there is," their God is sleeping.
"But my heart is awake to guard those who will not be
extinguished in exile." This means that when they receive
the Mochin of the Achoraim, they are guarded by them, even
though they still do not shine in her, and they are still in exile.
However, it is still considered awake, byway of "does not reveal
from heart to mouth."
The heart is Vak, since there is Vak de Hochma there. Thus,
even at the time of the Gadlut, there is no other Hochma there,
but only from what she received here.
"My Beloved knocketh." This is the beating, the Masach
(screen) de Hirik (of the Hirik— a punctuation mark) in ZA.
"And I have remembered My covenant." This is the circumcision,
312 <^>ha.ma.tl
which is Dinim (judgments) of Nuki/a, which cancel the Dinim of
Dechura (male). Dinim are a discernment that cancels the Gar,
and this is considered "cutting."
And there are other corrections, called "payment." "Open for
Me an opening as the point of a needle, and I will open for you
the Upper Gates." The meaning of this slight opening is the tiny
lights, as without Hassadim, Hochma shines very diminutively.
Only afterwards, when Hassadim are drawn, the Hochma
is integrated with the Hassadim, Vak, great convoys. And the
meaning of the Upper Gates concerns the Hassadim from the
perspective of AVI, called "pure air." This is because only once
he has Hochma, but draws Hassadim, these Hassadim are called
"pure air," since he prefers Hassadim to Hochma.
However, when he has Hassadim without Hochma, it is
considered Katnut. "Open for Me," that ZA and his sister Malchut,
in the form of Hochma, she would draw Hochma. The door to
enter Me is within you." Thus, only when you have Hochma will I
have a vent, to enter in the form of Hassadim, which I have from
AVI, called "pure air."
"Come and see: When the Creator was slaying the firstborn
of Egypt, and lowered the degrees from Above downward,"
Egypt is the left line. However, they are in the form of Klipa,
without any integration of the right. And when Israel were in
Egypt, they were under their dominion, and they, too, had to
receive the left.
And the plague of the firstborn, meaning the revoking of
the domination of the Gar of the left, this is "and lowered the
degrees from Above downward. At that time Israel came into the
covenant of the holy sign."
Circumcision concerns the Dinim de Nukva, which is a Masach
of Hirik, which cancels the Dinim de Dechura. In doing so, she
cancels the Gar of the left, and only the Vak shine. It follows that
<=RMl <yJuuL eJf-J&g (SBaaCc^cu&Iam) 3 1 3
by the Creator striking their firstborn, they had the strength to
keep the covenant, "as the blood that was shown on the door."
"And they were two bloods: one of Passover and one of
circumcision." The Passover blood is the correction of the
integration of the left line; and the circumcision blood is the
correction of the Dinim de Nu/cva, which is the Hirik. And the
Passover blood...
158. THE REASON FOR NOT EATING AT EACH
OTHER'S HOME ON PASSOVER
I heard during a Shacharit (morning) meal on Passover, 1948
He explains why it is a custom to not eat at each other's home
for reasons of Kashrut. And why it is not so all year long.
Also, even if there is one of whom it is known that there it is
completely Kosher, even better than in one's own home, still
the custom is to not eat. This is so because the prohibition on
Harriet? (leavened bread) is on anything, and it is impossible to
guard oneself from anything. Rather, the Creator can watch
over for him, that he will not transgress even with anything.
This is why it is written that with leavened bread, you should
be careful with anything. One is commanded to caution, and he
should seek advice how not to come to "anything" leavened.
However, one cannot guard oneself. Hence, only the Creator
guards. And certainly, the guard is in such a way that not everyone
is equal. Some are better guarded by the Creator, and some are less
guarded, depending on one's need. This is so because there are
people who know that they need great care, so they draw greater
care, and there are people who feel that they do not need such
guarding from Above. Also, this cannot be said, as it depends on the
sensation: some feel themselves deficient, and need greater care.
314 £^>na.ma.ti
159. AND IT CAME TO PASS IN THE COURSE
OF THOSE MANY DAYS
I heard
"And it came to pass in the course of those many days that the
king of Egypt died; and the children of Israel sighed by reason of
the bondage, and they cried, and their cry came up unto God by
reason of the bondage. And God heard their groaning" (Exodus
2:23-4). This means that they suffered so much that they could
not bear it any longer. And they so pleaded with prayer, that
"their cry came up unto God."
But we can see that they were saying, "Would that we had...
when we sat by the flesh-pots, when we did eat bread to the full."
And they also said, "We remember the fish, which we were wont
to eat in Egypt for naught; the cucumbers, and the melons, and
the leeks, and the onions, and the garlic."
The thing is that, indeed, they were very fond of the work in
Egypt. This is the meaning of "But mingled themselves with the
nations, and learned their works." It means that if Israel are under
the dominion of a certain nation, that nation controls them
and they cannot retire from their dominion. Thus, they tasted
sufficient flavor in that work and could not be redeemed.
So what did the Creator do? "The king of Egypt died,"
meaning they had lost this servitude. Thus they could no longer
work; they understood that if there is no perfection of the Mochin,
the servitude is also incomplete. Hence, "and the children of Israel
sighed by reason of the bondage." The work means that they did
not suffice for the work, that they had no liveliness in the work.
This is the meaning of "the king of Egypt died," that all the
dominations of the king of Egypt, which he was providing for
and nourishing, had died. This is why they had room for prayer.
And they were immediately salvaged. And afterwards, when they
walked in the desert and came to a state of Katnut (smallness),
<=RMl njJuuU ^-ACaq (fBaaftzHcuSuCam.) 3 1 5
they craved the servitude that they had had prior to the death of
the king of Egypt.
160. THE REASON FOR CONCEALING THE MATZOT
I heard
He explains why it is customary that the Matzot (unleavened
bread) are always placed in concealment, on a matzo-plate or on
some other covered thing. It is written, "And the people took
their dough before it was leavened, their kneading-troughs being
bound up in their clothes upon their shoulders." The hint is in
"bound up in their clothes."
The thing is that on Passover, the Kelim were not yet properly
corrected. This is why there is the matter of the count, to correct
the Kelim. This is the meaning of her words, "I saw the image
of a drop of a rose." It means that on Passover night there was
a miracle that although there could have been a grip, there still
wasn't, since it was covered and nothing was showing on the
outside. And this is the intimation, "bound up in their clothes."
161. THE MATTER OF THE GIVING OF THE TORAH
I heard during a Shavuot meal
Concerning the giving of the Torah on Mount Sinai: it does
not mean that the Torah was given then, and that now it is not.
Rather, the giving of the Torah is an eternal thing— the Creator
always gives. However, we are unfit to receive. But then, on
Mount Sinai, we were the receivers of the Torah. And the
only merit that we had then was that we were as "one man in
one heart." This means that we all had but one thought— the
reception of the Torah.
316 <^>ha.ma.tl
However, from the Creator's perspective, He always gives, as
it is written in the name of the Ribash, "Man must hear the ten
commandments on Mount Sinai every day."
The Torah is called "the potion of life" and "the potion
of death." We should ask, "How can two opposites be in one
subject?" Everything we see with our eyes is nothing more than
sensations, but reality itself does not interest us. Hence, when
one studies Torah and the Torah removes him from the love of
God, this Torah is certainly called "the potion of death." And if
the Torah brings him closer to the Creator, it is certainly called
"the potion of life."
But the Torah itself, meaning reality in itself, is not taken
into account. Rather, the sensations determine the reality here
below. And the Torah itself, without the receivers, it seems we
should interpret the Torah in and of itself as Light without a
Kli, where we have no attainment. This is considered "essence
without matter." And we have no attainment in the essence, even
in a corporeal essence; all the more so with a spiritual one.
And when one works for oneself, it is considered Lo Lishma
(not for Her Name), and from Lo Lishma we come to Lishma (for
Her Name). Hence, if one has not been awarded the reception
of the Torah, he hopes that he will receive it next year. And
when he receives the complete Lishma, he has nothing more to
do in this world.
This is why each year there is a time of reception of the
Torah, since the time is ripe for an awakening from below, since
then it is the awakening of the time when the Light of the giving
of the Torah is revealed in the lower ones.
This is why there is always an awakening from Above, so
the lower ones can act as they did then, at that time. Thus,
if one continues on the path that the Lo Lishma will bring
him Lishma, he is progressing correctly and hopes that he will
eventually be rewarded with the reception of the Torah Lishma.
<=RMl <yJuuL <z/f-±fLUg (tBaJ! <cHcu£u£am) 3 1 7
But if the goal is not always before his eyes, he is moving in an
opposite line from the Torah, called "the tree of life," which is
why it is considered "the potion of death," as he is constantly
drifting away from the line of life.
"I labored and did not find, do not believe." We must
understand the meaning of "I found." What is there to find?
Find concerns finding grace in the eyes of the Creator.
"I did not labor and found, do not believe." We must
understand; after all, he is not lying; this is not about the person
himself, as an individual. Rather, it is the same rule with the
whole. And if one sees that he is favored by the Creator, why
"not believe"? The thing is that sometimes a person is favored
by the Creator as it is in prayer. It is because this is the power of
the prayer— it can act like labor. (We also see in corporeality that
there are some who provide by exertion, and some who provide
for themselves through prayer. And by asking for provision, one
is allowed to provide for himself.)
But in spirituality, although he is rewarded with being favored,
he must still pay the full price later— the measure of the labor that
everyone gives. If not, he will lose the Kli. This is why he said,
"I did not labor and found, do not believe," since he will lose
everything. Thus, one should subsequently repay one's full labor.
162. CONCERNING THE HAZAK WE SAY
AFTER COMPLETING THE SERIES
I heard during a Shacharit (morning) meal on Shabbat,
Av 2, Tel-Aviv
The Hazak22 we say after completing the series means that the
completion should give us strength to complete all the degrees.
As the body has 248 organs and 365 tendons, the soul, too,
22 Hazak means strong; it's a blessing said after finishing each book from the
Five Books of Moses (the Pentateuch).
318 <^>ha.ma.tl
has 613, which are the channels of the soul by which the
bounty extends. And these channels are opened through the
Torah. As long as not all of them have been opened, even if a
deficiency appears in a particular degree, the particular degree
is included in the whole.
Thus, if an element is missing from the whole, that same
discernment is missing from the individuals, too, and they
gradually incarnate by the order of degrees. And when they are
all completed, this will be the end of correction. Prior to that,
they will emerge and become corrected one by one.
Now we can understand what our sages said, "the Torah
preceded the world." This means that before the limitation of
the world appeared, the Torah had already been there.
And how could it then shine within the world, which is
a boundary? Rather, the Torah shines by way of one after the
other. And when all the discernments are completed, one must
leave this world, since he has harvested all the discernments of
the Torah. Therefore, each ending should give us strengthening
to continue further. And the five books of Torah correspond
to the seven Sefirot, which are essentially five, since Yesod and
Malchut are not the essence, only included.
163. WHAT THE AUTHORS OF THE ZOHAR SAID
I heard after Shabbat, Parashat Masa'ei,
August 7, 1948, Tel Aviv
About the authors of The Zohar saying their words as a morals,
it did not have to be in this way. They could have revealed their
secrets by other means, too. However, they wanted to clothe their
secrets as morals so that the reader would clearly understand
that the important thing was not the wisdom in the Torah but
<=Rc£h <yJuuL <^-±PlU9 (SBaaCsttcuSuEcim) 3 1 9
the giver of the Torah, that the essence of the Torah and Mitzvot
is only to cleave to the Giver of the Torah.
Hence, since the clothing of morals is the most reminiscent
of it, they set it up in this dressing. And the many times they give
it a clothing of wisdom is so that they would not err and say that
there is nothing more than morals, that no wisdom is hidden
there, but that it is simple morals. This is why they wrote in two
dresses, that one points to the other.
164. THERE IS A DIFFERENCE BETWEEN
CORPOREALITY AND SPIRITUALITY
I heard on Av 3, August 8, 1948
There is a difference between corporeality and spirituality: in
corporeality, the force precedes the act, as it is written, "before they
call, I will answer," arranged according to the end of correction,
where nothing is done before they have the strength to do it. In
spirituality, however, where it is still not arranged according to
the end of correction, but by the order of scrutinies, the work
must begin before the attainment of the strength, as it is written,
"that fulfill His word, hearkening unto the voice of His word."
165. AN EXPLANATION TO
ELISHA'S REQUEST OF ELIJAH
I heard
Elijah asked him: "what I shall do for thee?" And he replied,
"a double portion of thy spirit." And he replied, "Thou hast
asked a hard thing."
320 <^>ha.ma.tl
The thing is that there is the scrutiny of the 248, and there
is the stony heart, which cannot be scrutinized. However, when
scrutinizing the 248, the stony heart, too, is thus scrutinized,
though it is forbidden to touch in itself. And one who scrutinizes
these 248, in doing so he scrutinizes the stony heart, as well.
166. TWO DISCERNMENTS IN ATTAINMENT
I heard
There are two discernments: 1) the cascading of the worlds from
Above downward; 2) from below upward.
First discernment: "that God has created and performed."
This means that the Creator has prepared for us a place for work.
Second discernment: when we begin to engage and clothe
from below upward. However, before we achieve the completion
of the degree, we cannot know anything for certain. This is called
"learning first, understanding next."
A little one, who is beginning to eat bread, still has no
knowledge, but only of the bread. And when beginning to grow,
he begins to understand that there is a reason for the bread,
which causes the shape of the bread, that shapes it as it appears
to our eyes: white, soft, tasty, etc..
Then he attains the shape of the bread, after it has been
taken out of the oven: the bread is too soft and very hot, until
it is not fit for eating. There is an act missing— the cooling and
drying over time, when the air makes the bread fit, giving it the
shape of the bread as it appears when it comes to the table.
But then he begins to research further, and sees yet another
shape— before it is placed in the oven. Although it has a similar
shape, there are great differences. Thus, the heat of the oven
makes the bread larger and more solid, and crusts its face.
<=RMl <yzPuuL <^f-<£Ug ^Baat^cuSuiom) 3 2 1
Previously, it was white, and now it is a different color. And
when he begins to research he sees that the bread acquired its
shape and weight even before it was placed in the oven.
Thus he continues until he comes to the state when the
wheat is taken and sowed in the ground. Until then, he can only
receive from the bread, meaning reduce the bread that exists in
the world. But afterwards he already knows how to add.
Similarly, in spirituality, first one needs to receive from
below upward, and can only receive and not add. But afterwards,
in the second state, one can add, as well.
167. THE REASON WHY IT IS CALLED
SHABBAT TESHUVAH
I heard on Shabbat Teshuvah, October 9, 1948, Tel-Aviv
The reason why it is called "Shabbat Teshuvah" (Shabbat of
repentance) is that (at the end of the ten penitential days, on
the Day of Atonement) we say "for a sin." And anyone who
examines the "for a sin" does not find his place there, at least in
sixty percent, and forty percent can be explained and excused,
perhaps there is a doubt that he does not feel there. But in sixty
percent he certainly does not find himself.
This is why there is the virtue of the Shabbat: the Light of
the Shabbat can shine and show, so one can find oneself in
all one hundred percent of the "for a sin," that this was given
only for him, and not for others. But without the Light, we
do not feel.
This is why it is called "Shabbat Teshuvah." The Shabbat is
good for Teshuvah (repentance), so one can feel the sin. This
is because first we must confess to the sin, and then ask for
forgiveness. But if we say "for a sin" without feeling the sin, what
322 <^>ha.ma.tl
kind of confession is this? After all, he is saying in his heart that
he did not sin. And what he says in his mouth when his heart is
not with him, such a confession is certainly worthless.
168. THE CUSTOMS OF ISRAEL
I heard
The customs of Israel are so important, that it is safe to say that
they give more spirituality to a person than the Mitzvot themselves.
This is so although breaking a custom does not yield punishment,
and breaking a judgment does yield punishment. Still, concerning
the benefit, meaning producing fear of heaven, the customs yield
more spirituality, since the great ones who established the customs
arranged it so that spirituality would shine through them.
This is why he said that he who avoids the custom of eating
meat and fish on Shabbat denies spirituality of himself. However,
this concerns a person who has not achieved perfection, meaning
seeing what he does. This means that he has still not been rewarded
with the flavors of the Mitzvot, so he needs to observe the customs.
It is like an apple that is spoiled before it rots, but when it
is spoiled, rotting is certain. Similarly, when a person becomes
free, he rejects the customs, and following the rejection either he
becomes free or his sons become free.
169. CONCERNING A COMPLETE RIGHTEOUS
I heard
In the matter of "complete righteous" who did not sin. It is
written, "For there is not a righteous man on earth that does
good and sins not." He replied that in each degree there is a
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 323
discernment of "complete righteous," where there is no sin. And
in that degree he has never sinned. This is the discernment of
from the Cnazen (chest) upwards in each degree, considered "the
tree of life" and "covered Hassadim (mercy)."
And in the discernment of the Chazeh and below, there is sin
and repentance. And when this is corrected we arrive at a higher
degree. And there, too, begins this order, meaning "complete
righteous," and "For there is not a righteous man on earth that
does good and sins not."
170. THOU SHALT NOT HAVE
IN THY POCKET A LARGE STONE
I heard
"Thou shalt not have in thy pocket a large stone and a small
stone." Even (stone) is called "faith" (stones to weigh with).
This is considered small, above reason. But at the same time,
you should say that you have a "large stone," meaning that you
have reason. This means that what you do is not like the rest
of the world, but that you have a solid basis, which is Gadlut
(greatness) and not Katnut (smallness), meaning without basis
and a complete Even.
There must be a "small stone" but it must be "complete,"
meaning sufficient to keep the whole of the Torah and Mitzvot
based on the "small stone," and only then is it called "complete."
But if it is "small," and makes you do only small things, it is
not considered "a complete stone." And a large measure and a
small measure? If you have a small basis, it is considered small.
But when you have a "large stone," a large basis, you consider
yourself great, meaning that you are great. And a "complete
stone" is when he is awarded private Providence.
324 <^>ha.ma.tl
171. ZOHAR, AMOR
I heard on Passover Inter 4, April 18, 1949
In The Zohar, Parashat Amor: "The assembly of Israel said,
'I sleep in the exile in Egypt'" (Zohar, Amor, p. 43).
The departure of the Mochin is called "sleep." "And my heart
is awake." Heart is considered the thirty-two paths of wisdom.
This means that Hochma (wisdom) was shining in them, but
without the clothing of Hassadim (mercy), and this is called "the
exile in Egypt." For this reason it is called "sleep." But at the
same time they were worthy of receiving Mochin de Hochma, but
in the form of Achoraim (posterior).
"Hark! my beloved knocketh," meaning the voice of ZA,
who is considered Hassadim. And this is what the Creator
said, "Open for Me an opening like the tip of a needle." This
means that during the redemption, He had told them to draw
the discernment of Hochma once more. And when it is without
Hassadim, its opening was called "the tip of a needle," since she
does not shine without Hassadim.
"And I will open for you the Upper Gates," meaning
bestowing upon her the discernment of Hassadim, and then she
will have abundance, Hochma and Hassadim.
"Open for Me... for the opening to enter Me is in you, for
My children will not enter in Me, but in you." This means that
He cannot give to the children, who need Mochin de Hochma,
as His discernment is only Hassadim. However, when she draws
Hochma, it will be possible for the children to receive Hochma, too.
This is why it is considered that only she can open this opening,
whereas "I am closed so they will not find Me," meaning "that
they will not find Me in completeness."
When ZA has only Hassadim, he has only Vak, and he is
called "just air." However, when he has Hochma, too, even though
he then receives only Hassadim, his Hassadim are called "pure
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 325
Air." This is because then his Hassadim are better than Hochma,
although without Hochma, he will not be found complete.
This is the meaning of the words: "To mate with You and to
always be in peace with You. Come and see, when the Creator
killed the firstborn of Egypt, all those that He killed at midnight
and lowered the degrees from Above downward." This is done
through the correction of the Masach de Hirik, which causes two
discernments: the departure of the Gar, and the extension of
Hassadim, where by this Hitkalelut (integration), there is ability
for the expansion of Mochin from Above downward.
"At the time when Israel came into the covenant of the holy
sign, they were circumcised." The "plague of the firstborn," the
"Passover blood," and the "circumcision blood" are all one dis-
cernment. It is a known secret that the God of Israel was a lamb.
This means that the Passover sacrifice was aimed at their God.
The Klipa of Egypt was that they wanted to extend from
the end of correction, like the sin of the tree of knowledge, that
they wanted to extend the Light of Gar from Above downward.
And through the Passover slaughter, they slaughtered the Gar de
Hochma, by which there was the plague of the firstborn.
The firstborn is considered Gar; and they canceled the Gar.
This occurred using the Masach de Hirik, which is considered
raising the lock, which causes the cancellation of the Gar.
Dam (blood) comes from the word Dmamah (silence), which
puts the Gar to death. This is the meaning of the circumcision
blood. The chisel is the Dinim de Nukva, and the Dinim revoke
the Dinim de Dechura, as it is written, "they were two bloods:
the Passover blood and the circumcision blood." By throwing
the Passover blood, the Gar was cancelled and there was the
Hitkalelut in the Tikkun of the lines. This is the meaning of the
lintel and the two Mezuzahs.
326 <^>ha.ma.tl
"And on the fourth ... and Israel departed from the other
authority, and they were united with a Matzoh holy knot."
The leavened bread is the Mochin that expand from the Chazeh
down, at which time they shine from Above downward. And
the Matzoh is the Mochin that shine from the Chazeh upwards, a
discernment in which there is no hold for the outer ones. And
the reason is that the lock that appeared on Passover night, by
which there was the Passover slaughtering and the plague of the
firstborn, operates only from itself downward. This means that
it was revealed at the Chazeh.
It follows that everything above it does not work with the
judgment in it. However, it is not so from the Chazeh down,
since the whole expansion is below its own discernment. This is
why the judgment in it is felt, and this is why Israel were cautious
on Passover night to eat Matzoh and not leavened bread.
There is a merit to the Matzoh which is not in the leavened
bread, and a merit to the leavened bread which is not in the
Matzoh. The merit in the Matzoh is that they are complete Mochin,
Gar de Hochma, which are still considered "the two great Lights."
However, they are in the form of Achoraim, since they cannot
shine because of the lack of Hassadim.
And there is a merit to the leavened bread: although it is only
Vak, it is already clothed in Hassadim. At the Temple, where there
was Mochin de Hochma, they were also in the form of from the
Chazeh upwards, considered a Matzoh. This is why it is said, "for
ye shall make no leaven, nor any honey, smoke as an offering."
172. THE MATTER OF PREVENTIONS AND DELAYS
I heard on Passover 7, April 20, 1949, Tel Aviv
All the preventions and delays that appear before our eyes are
but a form of nearing— the Creator wants to bring us closer. And
<=RMl <yJuuL <=# i&Cag (IBaaCsXaSuEcim) 327
all these preventions bring us only nearing, since without them
we would have no possibility of coming closer to Him. This is so
because, by nature, there is no greater distance, as we are made
of pure matter, and the Creator is higher than high. And only
when one begins to approach does one begin to feel the distance
between us. And any prevention that one overcomes brings the
way closer for that person.
(This is so because one grows accustomed to moving on a
line of growing farther. Hence, whenever one feels that one is
distant, it does not induce any change in the process, since he
knows in advance that he is moving on a line of growing farther.
It is so because this is the truth: there are not enough words to
describe the distance between us and the Creator. Hence, every
time one feels that distance to a greater extent than one thought,
it causes him no contention.)
173. WHY DO WE SAY L'CHAIM
I heard during a Shabbat meal, Parashat Acharei-Kedoshim,
Omer Count 23, May 7, 1949
He said about saying L'Chaim (to life— cheers (when toasting a
drink)) when drinking wine, that it is as our sages said, "Wind
and life according to the sages and their disciples." This is
perplexing: why specifically according to our sages? Why not
according to the uneducated?
The thing is that saying L'Chaim implies Higher Life. When
we drink wine, we should remember that wine implies "the wine
of Torah," a reminder that we should extend the Light of Torah,
called "life." The corporeal life, however, is called by our sages,
"The wicked, in their lives, are called 'dead.'"
Hence, it is specifically our sages who can say, "wine and
life." This means that only they are qualified to extend spiritual
328 <^>ha.ma.tl
life. Uneducated people, however, have no tools for it, with
which to extend. (And perhaps, "according to our sages" means
according to the view of our sages. This means that life, what
they call "life," refers to spiritual life.)
174. CONCEALMENT
I heard
Concerning the concealment, which is a correction, had it
not been for that, man would have been unable to attain
any perfection, since he would not be worthy of attaining
the importance of the matter. However, when there is
concealment, the thing becomes important to him. Even
though one cannot appreciate the importance as it truly is,
the concealment grants it merit. This is because to the extent
that one senses the concealment, so a bedding of importance
is made within him.
It is like rungs. He climbs rung-by-rung until he comes to his
designated place. This means that he achieves a certain measure
of importance with which he can at least endure, though His true
importance and sublimity are immeasurable, but nonetheless a
measure that will suffice him to persist.
However, concealment in itself is not considered
concealment. Concealment is measured by the demand. The
greater the demand for something, the more the concealment
is evident. And now we can understand the meaning of "the
whole earth is full of His glory." Although we believe it, the
concealment still fills the whole earth.
It is written about the future: "For I, ... will be unto her a
wall of fire round about, and I will be the glory in the midst of
her." Fire means concealment. But still, glory is in the midst of
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 329
her, meaning that then the glory will be revealed. This is because
then the demand will be so great, even though there will be
concealment then, too. And the difference is that at this time
there is concealment, but no demand. Hence, this is considered
"exile." Then, however, although there will be concealment,
there will also be demand, and this is what is important— only
the demand.
175. AND IF THE WAY BE TOO LONG FOR THEE
I heard during a Shevat meal, Parashat Behar-Bechukotai,
Iyar 22, May 21, 1949
"And if the way be too far for thee, so that thou art not able
to carry it."
He interpreted, why is the way so far? Because "thou
art not able to carry it." This is because he cannot carry the
burden of Torah and Mitzvot, and hence he regards the way as
far. The counsel for it, as the verse says, "bind up the money in
thy hand." Kesef (money) is Kisufin (longing), that he will draw
longing in the work. Thus, through the desire, the craving
for the Creator, he will be able to carry the burden of Torah
and Mitzvot. Kesef also concerns shame. This is because one
is created for the goal of glorifying heaven, as it is written,
"Blessed is... who created us in His honor."
In general, Torah and Mitzvot are things that one does
in order to be favored by Him. This is because it is the
slave's nature to want to be liked by his master, since then
his master's heart is for him. So it is here: the many actions
and meticulousness that one becomes proficient in are but a
means by which to be favored in His eyes, and then he will
have the desired goal of Him.
330 <^>ha.ma.tl
And a person observes Torah and Mitzvot to be favored in
the eyes of people. And he turns the needs of heaven into a
means. Meaning, through them he will obtain favor in the eyes
of people. And as long as one has not been awarded the Torah
Lishma (for Her Name), he works for people.
And although one has no other choice but to work for people,
he should still be ashamed of such servitude. Then, through this
Kesef, he will be awarded the Kesef of Kedusha (Sanctity), meaning
to want Kedusha.
"And bind up the money in thy hand." This means that
even though the craving is not up to man, if he has no desire
for it, he cannot do a thing. Nevertheless, he should show the
desire for the Kisufin, the desire to want (and perhaps VeTzarta
(bind) comes from the word Ratzita (wanted)). One needs to
show a desire for it, to show the desire and the craving to want
the Creator, meaning to want to increase the glory of heaven, to
bestow contentment upon Him, to be favored by Him.
There is a discernment of Zahav (gold), and there is a dis-
cernment of Kesef (silver/money). Kesef means having Kisufin
(longing) in general; and Zahav (gold, made of the words "give
this") means that he wants only one thing, and all the longing
and the craving that he had for several things are cancelled in
this desire. And he says "give this" only, meaning he does not
want anything except to raise Divinity from the dust. This is
all that he wants.
It follows that even though one sees that he has not the
proper desire, he should still see and exert in deeds and
thoughts to obtain the desire. And this is called "And bind up
the money in thy hand." One should not think that if it is in
the hands of man, it is a small thing. Rather, "for oxen (with
grace), or for sheep," etc., for only by this will he be rewarded
with the most sublime Lights.
<=RMl njJuulu <^f-<£Ug (!Baa£<J±a*Su£am.) 3 3 1
176. WHEN DRINKING BRANDY
AFTER THE HAVDALA
I heard after Yom Kippur, September 21, 1950
"And he would make a good day when he came out of holiness."
Holiness is considered wisdom, and the left line, where there is
fear of the Dinim (judgments). Hence, there is no place for a good
day there. But rather, "when he came out of holiness," called
"wisdom" and "left line," he would make a good day, considered
Light of Hassadim.
177. ATONEMENTS
I heard
"Atonement of sins" is done through manifestation of the Light
of Hochma (wisdom). The confession is the drawing of Hochma.
The more one confesses, the more the Hochma appears on him.
It is said about that: "and in that time, ... the iniquity of Jacob
shall be sought for, and there shall be none." This is because for
all the sin, when it is forgiven, it is not forgiven until Hochma is
extended upon it. This is why they were looking for iniquities, to
draw upon him the Light of Wisdom.
"The embrace of the left" means the extension of the left
line. On each of the ten penitential days, one discernment of the
ten Sefirot of Mochin de Hochma, called "left line," is extended.
And on Yom Kippur (Day of Atonement) is the Zivug (coupling).
The embrace of the right is the drawing of Hochma below
the Chazeh (chest), the place of the manifestation, where it is
already sweetened in Hassadim (mercy). It is primarily considered
extending of Hassadim. The building of the ~Nukva itself continues
until the eighth day of Sukkot, and on the eighth day is the Zivug.
33 2 <^>ha.ma.tl
178. THREE PARTNERS IN MAN
I heard during a meal celebrating the completion of Part Nine
of The Zohar, lyar 3, May 9, 1951
Concerning the three partners in man: the Creator, father,
and mother.
And he said that there is a fourth partner: the earth. If one
does not take nourishment from the earth, one cannot persist.
Earth is considered Malchut, which is generally considered having
four discernments, called HB TM. And the nourishment one
takes off the earth is the scrutinies, whereby the nourishment,
the food, is separated from the Klipa (shell).
There are two discernments in Malchut: 1) Kedusha (Sanctity);
2) The Evil Lilith. Hence, when a person eats and makes the first
and last blessings, the food is thus brought out of the dominion
of the Sitra Achra. And since the food becomes blood, and blood
is considered Ne/esk, his Ne/esh is now secular, and not of the
Sitra Ackra.
However, when one eats of a Mitzva meal, when the food is
considered Kedusha, if he eats it with intention, the food becomes
blood, and the blood becomes Ne/esk. And then he comes to
a state of Ne/esh de Kedusha. This is why the evil inclination
always comes to a person and makes him understand that it is
not worthwhile to eat at a Mitzva meal for several reasons. Its
primary intention is to not eat at a Mitzva meal for the above
reason, since it is a part of Kedusha.
179. THREE LINES
I heard on Passover Inter 2, Omer Count 2, April 23, 1951
There is the matter of the three lines, and the matter of Israel
holding to the body of the King. There is the matter of the exile
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 333
in Egypt, when the people of Israel had to descend to Egypt, and
the matter of the exodus from Egypt. And there is the matter
of "he who is about to sanctify a woman will bring along an
uneducated man." And there is the matter of Abraham's question:
"How shall I know that I will inherit it?" and the Creator's reply:
"Know of a surety that your seed will be a stranger in a land that
is not theirs, and they shall afflict them four hundred years, and
afterward shall they come out with great substance." There is the
matter of Gar, the matter of Vak, and the matter of Vak de Gar.
The Thought of Creation was to delight His creatures, and
the Tzimtzum (restriction) and the Masach (screen) were only
to avoid the bread of shame. What extended from that is the
place of work, and from that extended the three lines. The
first line is considered right, regarded as Vak without a Rosh
(head), considered "faith." The second line is considered left,
attainment. And then they are in dispute, since faith contradicts
attainment, and attainment contradicts faith.
Then there is the discernment of the middle line, considered
Vak de Gar, or Hochma and Hassadim, or the right and left lines, in-
tegrated in one another. This means that he receives attainment to
the extent that he has faith. Thus, to the extent that he has faith,
he receives the same measure of attainment. And where he has no
faith, he does not draw attainment to complement it, but always
stands and weighs the lines, so one will not overpower the other.
And Gar (that appears before him) is called "attainment with-
out faith." And this is called "the work of the gentiles." And the
work of Israel is considered faith, where attainment is included.
This is called "the King's body," meaning faith and attainment.
Abraham is called "the patriarch of faith," meaning Hassadim.
Then he will know that anyone who wants to come near Him,
must first assume the discernment of "right," meaning faith.
But faith contradicts attainment. Thus, how can they draw
attainment when they haven't the tools for it? This is why He
334 <^>ha.ma.tl
told him that "your seed will be a stranger in a land that is not
theirs." And this is the meaning of "mingled themselves with
the nations, and learned their works," that is, that they were
dominated by the nations, that they, too, were under their
dominion, and would draw Gar de Hochma.
And this is the meaning of the exile in Egypt, that Israel,
too, extended Gar de Hochma. And this is their exile, when a
discernment of darkness was extended.
The exodus from Egypt was through the plague of the first-
born. The firstborn means Gar de Hochma, that the Lord struck
the firstborn of Egypt. This is the meaning of the Passover blood,
and the circumcision blood, and this is what is written in The
Zohar (Amor, 43): "When the Creator was slaying the firstborn of
Egypt, at that time Israel went into the covenant of the holy sign,
they were circumcised and bonded in the assembly of Israel."
The left line is called "foreskin," as it blocks the Lights.
Hence, when He killed the firstborn, meaning cancelled the Gar,
Israel below were circumcised, meaning cut off their foreskins.
This is called Dinim de Dechura (male judgments), which block the
Lights. Thus, through circumcision with a chisel, which is iron,
called Dinim de Nukva (female judgments), the Dinim de Dechura
are canceled. And then Vak de Hochma extends to them.
This means that in the beginning, there must be drawing of
perfection, meaning Gar de Hochma. It is impossible to draw half
a degree. And this must be specifically through the Egyptians,
and this is called "exile," when the Jews, too, must be under
their rule. Afterwards, through the exodus from Egypt, meaning
correction of the Masach de Hirik, they exit their rule, meaning
the Egyptians themselves shout, "Rise up, get you forth."
And this is, "Me and not a messenger." "Me" means Malchut,
the lock, which cancels the Gar, by which there is the mingling
of the left in the right and the right in the left.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 335
And this is "He who wishes to sanctify a woman," meaning
Hochma, called "left." "Will bring an uneducated man with
him," because he is in a state of "right," which is faith. But he
wants attainment. Thus, specifically through the uneducated
man can he draw Hochma, since he has repentance, but for
attainment, not for faith.
"I rose up to open to my beloved; and my hands dropped
with myrrh, and my fingers with flowing myrrh, upon the
handles of the bar." Myrrh means "yet shall not thy Teacher hide
Himself any more, but thine eyes shall see thy Teacher." And
"my hands" means attainment. And "fingers" mean seeing, as
in, "each one pointing with his finger, saying, 'this is our God.'"
"On the bar" refers to the lock.
180. IN THE ZOHAR, AMOR
I heard on Passover Inter 2, April 23, 1951, Tel-Aviv
In The Zohar (Amor, 43): "Rabbi Hiyah opened, 'I sleep, but my
heart waketh,' etc.. The assembly of Israel said: 'I sleep in the
exile in Egypt, where my children were in harsh enslavement,
and my heart is awake to guard them from perishing in the exile.
Hark! my beloved knocketh,' this is the Creator, who said, 'and
I shall remember my covenant.'"
We must understand the issue of sleep. When Israel
were in Egypt, they were under their dominion, and they,
too, extended Gar de Hochma. And since Hochma does not
shine without Hassadim, it is called "sleep." And this is called
"the harsh enslavement in Egypt," meaning hard work, called
Dinim de Dechura.
"And in all manner of service in the field," which is
considered Dinim de Nukva.
336 <^>ha.ma.tl
"But my heart waketh" means that even though she is asleep
from the perspective of the left line, at which time Malchut is con-
sidered "the two great Lights," at that time Malchut is called "the
fourth leg." She is regarded as Tifferet, above the Chazeh. "But my
heart waketh" means that the lock-point is already there, which
causes the determining of the middle line, the return to the point
that is considered Panim, by which they will not perish in exile.
This is the meaning of "Open for Me an opening like the
point of a needle." This means that ZA tells Malchut to draw
Hochma. And even though Hochma cannot shine without
Hassadim, for which it is only called "like the point of a needle,"
"and I will open for you the Higher Gates." That is, afterwards
he will give her the Hassadim, and thus she will be given
abundance. However, if she does not draw Hochma, meaning
there will be no drawing of Hochma but of Hesed, this is called
"Open to me, my sister." Thus, from the perspective of Hochma,
Malchut is called "sister."
181. HONOR
I heard on Nisan 25, May 1, 1951
Honor is something that stops the body, and to that extent, it
harms the soul. Hence, all the righteous that became famous
and respected, it was a punishment. But the great righteous,
when the Creator does not want them to lose by being famous
as righteous, the Creator guards them from being honored, so as
to not harm their souls.
Hence, to the extent that they are honored on the one
hand, on the other hand they are disputed. These righteous are
degraded with all kinds of degradations. To give an equal weight
to the honor given to a righteous, the other side gives disgraces
to that very measure.
<=RMi <yJuuL <z/f-±^Ug CBaa£ ^Ha^u[am) 337
182. MOSES AND SOLOMON
I heard on lyar 3, May 10, 1951
Moses and Solomon are considered Panim (anterior, face) and
Achoraim (posterior). It is written about Moses: "and thou shalt
see My back." Solomon, however, is considered Panim. And only
Solomon used the Achoraim of Moses, which is why the letters of
Shlomo (Solomon) are the same letters as in LeMoshe (to Moses).
183. THE DISCERNMENT OF THE MESSIAH
I heard
There is a discernment of the Messiah Son of Josef, and the
Messiah Son of David, and both must unite. And then there will
be true wholeness in them.
184. THE DIFFERENCE BETWEEN
FAITH AND MIND
I heard on Shevat 15, February 14, 1949
The difference between faith and the mind. There is an advantage
to faith because it affects the body more than the mind, as it is
closer to the body. Faith is considered Malchut, and the body is
related to Malchut; hence it affects it.
The mind, however, is attributed to the Upper Nine, and
hence cannot effectively influence the body. Yet, there is an
advantage to the mind, as it is considered spiritual compared to
faith, which is attributed to the body.
There is a rule in spirituality: "there is no absence in
spirituality," and "each coin is accumulated to a great amount."
338 <^>ha.ma.tl
But faith is considered corporeality, which is considered
separation. There is no adding in corporeality, and what is gone,
is gone. What happened in the past does not join the present
and the future.
Hence, although faith in something affects him during the
act one hundred percent more than the effect of the mind, it
only works for a time. The mind, however, although it is effective
by only one percent, still, that percent remains constant and
existing. Hence, after one hundred times, it is added to the
amount that faith could affect in a single time. When he works
with faith one hundred times, he will remain in the same state.
But with the mind, it will remain perpetually existing in him.
It is as we study something with the intellect. Although we
forget, the records remain in the brain. This means that the
more one learns knowledge, accordingly is one's evolution of
the brain. With corporeal things, however, extended over time
and place, a place in the east will never come to the west, or the
past hour into the present hour. But in spirituality, everything
can be at one time.
185. THE UNEDUCATED, THE FEAR
OF SHABBAT IS UPON HIM
I heard
Our sages said, "An uneducated man, the fear of Shabbat is
upon him." A wise disciple is considered Shabbat, and Shabbat
is considered Gmar Tikkun (the end of correction). Thus, as in
Gmar Tikkun, the Kelim (vessels) will be corrected and fit to dress
the Upper Light. Also, Shabbat is considered "end." This means
that the Upper Light can appear and clothe in the lower ones,
but this is only considered an awakening from below.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 339
186. MAKE YOUR SHABBAT A WEEKDAY,
AND DO NOT NEED PEOPLE
I heard
On Shabbat, it is forbidden to do works, meaning an awakening
from below. And a wise disciple, one who has been rewarded
with being the disciple of the Creator, called "Wise," is also
considered an awakening from Above, meaning by revealing
the secrets of the Torah.
Therefore, when an awakening from Above comes, that,
too, is called "Shabbat." At that time, the uneducated, mean-
ing the body, has fear, and then there is no room for work in
any case.
187. CHOOSING LABOR
I heard
The issue of the lower He;y in the Eynaim (eyes) means that there
was a Masach (screen) and a cover over the eyes. The eyes mean
guidance, when one sees hidden guidance.
A trial means that a person cannot decide either way. It is
when one cannot determine the Creator's will, and the will of
his teacher. Although one can work devotedly, one is unable
to determine if this devoted work is appropriate or not, that
this hard work would be against his teacher's view, and the
view of the Creator.
To determine, one chooses that which adds more labor.
This means that one should act according to one's teacher. Only
labor is for man to do, and nothing else. Hence, there is no place
for doubt in one's words and actions. Instead, one should always
increase labor.
340 <Jbh.cLm.cLtl
188. ALL THE WORK IS ONLY WHERE
THERE ARE TWO WAYS
I heard after Shabbat Beshalach, Shevat 14, January 25, 1948
All the work is only where there are two ways, as we have found,
"and he shall live in them, and he shall not die in them." And
the meaning of "shall be killed but shall not breach" applies only
to three Mitzvot. And yet, we also find that the first Hassadim
gave their lives on actions.
But in truth, this is the whole work. When one should keep
the Torah, this is the time of the heavy load. And when the
Torah keeps the person, it is not at all difficult, by way of "one's
soul shall teach one." And this is considered that the Torah
keeps a person.
189. THE ACT AFFECTS THE THOUGHT
I heard on Tishrei 27
Understand the reason for the sharpness, the excitement, and
the shrewdness, when all the organs work in coordination at full
speed, when one thinks of corporeal possessions. But with matters
concerning the soul, the person, the body, and all the senses work
heavily with any thing that concerns the needs of the soul.
The thing is that man's mind and thought are but projections
of man's actions. They are reflected as if in a mirror. Hence, if most
of one's actions are of corporeal needs, it is reflected in the mirror
of the mind. This means that they are sufficiently perceived in the
mind, and then one can use the mind for whatever one wishes, as
the mind receives its sustenance from corporeal things.
Thus, the mind serves that place from which it receives
sustenance. And because there are not many Reshimot (records)
<=RMl <l)JuuL ^f-^Eag (tBaJ! <zHa*Su£am.) 3 4 1
in the brain to suffice for reception of sustenance and
impression, the mind is therefore unwilling to serve it for the
needs of the soul.
For this reason one must prevail and do many things, until
they are recorded in the mind. And then the knowledge will
certainly increase, and the mind will serve him with shrewdness
and speed, even more than for corporeal needs, since the mind
is a close dressing for the soul.
190. EVERY ACT LEAVES AN IMPRINT
I heard during a meal, Passover 1, April 15, 1949
He asked if the redemption of our land from the oppressors is
affecting us. We have been rewarded with liberation from the
burden of the nations, and have become like all the nations,
where one is not enslaved to another. And if that freedom has
acted upon us so that we would have some sensation of the
servitude of the Creator, and he said that we should not think
that it does not affect us, that no change appears in this servitude
from that freedom.
This is impossible, since the Creator does not act in vain.
Rather, everything He does affects us, for better or for worse.
This means that additional power is extended to us from every
act that He performs, positive or negative, Light or dark. From
this act we can also come to ascend, since there is not always
permission and strength in spirituality, as we must continue
under this force.
Hence, one cannot say that the freedom one has achieved
induced no change in him. Yet, if we do not feel any change for
the better, then we must say that this is a change for the worse,
even though we do not feel.
342 ^>ha.ma.tL
And he explained it after the good day, after the Havdala (end
of holiday blessing). It is like a meal of Shabbat or a good day,
where the corporeal pleasures awaken spiritual pleasures by way
of root and branch. It is a kind of "next world." And certainly,
tasting from the next world requires great preparations during
the six days of action. To the extent that one has prepared, so is
one's sensation.
But without any proper preparation to extend the spiritual
taste of Shabbat, it is to the contrary: he grows worse due to
the corporeal pleasures. This is so because after corporeal meals
one is only drawn to sleep, and nothing more, since after eating
comes sleep. Thus, his eating brought him lower.
But it requires great exertions to come to spirituality through
corporeal pleasures, since this was the King's will. Although
they are in contrast, as spirituality is positioned under the line
of bestowal, and corporeality under reception, and since this
was the King's will, hence spirituality is attracted to corporeal
pleasures, placed under His Mitzvot, which are the pleasures of
Shabbat and a good day.
We should also see that even with this freedom that we
have been granted, we need great preparation and intention, to
extend the spiritual freedom, called "freedom from the angel
of death." Then we would be rewarded with "the whole earth
is full of His glory," called Mochin de AVI. This means that we
would not see a time or a place where the Creator could not
be dressed, that we would not be able to say that "He cannot
be dressed" at that time or at that place, but rather, "the whole
earth is full of His glory."
But before that, there is a difference "between Light and
darkness, and between Israel and the nations": in the lit place
the Creator is present, and it is not so in a place of darkness.
<=RMi <yJuuL <z/f-±fLUd (!Baa£ '^cuSuEam) 343
Also, in Israel, there is a place for the Godly Light of Israel
to be. This is not so in the nations of the world: the Creator
does not dress in them. "And between the seventh day and the
six days of action." Yet, when we are awarded Mochin de AVI, we
are rewarded with "the whole earth is full of His glory." At that
time there is no difference between the times, and His Light is
present at all the places and at all the times.
And this is the meaning of Passover, when Israel were
awarded freedom, meaning Mochin de AVI, considered "the
whole earth is full of His glory." Naturally, there is no place for
the evil inclination since it is not distanced by its actions from
the work of God. Quite the contrary, we see how it has brought
man to His work, although it was only by way of an awakening
from Above.
This is why they said that the Holy Divinity says, "I saw the
image of a drop of a red rose." It means that he saw that there
was a place that still needed correction, that He could not shine
in this place. This is why they needed to count the seven weeks
of the Omer count, to correct those places, so we would see that
"the whole earth is full of His glory."
It is similar to a king who has a tower filled with goodly
matters, but no guests. Hence, He created the people, so they
would come and receive His abundance.
But we do not see the tower filled with goodly matters. On
the contrary: the whole world is filled with suffering. And the
excuse is that "and royal wine in abundance," that from Malchut's
perspective, there is no need for the wine, for the pleasures that
are comparable to the wine.
Rather, the deficiency is only from the perspective of the
Kelim (vessels), that we do not have the appropriate vessels
to receive the abundance, as it is specifically in the vessels of
bestowal that we can receive.
344 <Jbh.cLm.cLtl
The measure of the greatness of the abundance is according
to the value of the greatness of the Kelim. Hence, all the changes
are only in the vessels, not in the Lights. This is what the text tells
us: "vessels of gold— the vessels being diverse from one another—
and royal wine in abundance," as it was in the Thought of
Creation, to do good to His creations, according to His ability.
191. THE TIME OF DESCENT
I heard on Sivan 14, June, 1938
It is hard to depict the time of descent, when all the works and
the efforts made from the beginning of the work until the time of
descent are lost. To one who has never tasted the taste of servitude
to God, it seems as though this is outside of him, meaning that
this happens to those of high degrees. But ordinary people have
no connection to serving God, only to crave the corporeal will
to receive, present in the flow of the world, washing the whole
world with this desire.
However, we must understand why they have come to such
a state. After all, with or without one's consent, there is no
change in the Creator of heaven and earth; He behaves in the
form of the Good who does good. Thus, what is the outcome
of this state?
We should say that it comes to announce His greatness. One
does not need to act as though one does not want Her. Rather,
one should behave in the form of fearing the majesty, to know
the merit and the distance between himself and the Creator. It
is difficult to understand it with a superficial mind, or have any
possibility of connection between Creator and creation.
And at the time of descent he feels that it is impossible that
he will have connection or belonging to the Creator by way of
<=RMi <yJuuL <z/f-±fLUd (!Baa£ '^cuSuEam) 345
Dvekut (adhesion). This is so because he feels that servitude is a
foreign thing to the whole world.
In truth, this is actually so, but "In the place where you find
His greatness, there you find His humbleness." This means that
it is a matter that is above nature, that the Creator gave this gift to
creation, to allow them to be connected and adhered to Him.
Hence, when one becomes reconnected, he should always
remember his time of descent so as to know and appreciate
and value the time of Dvekut. So he will know that now he has
salvation above the natural way.
192. THE LOTS
I heard in the year 1949, Tel-Aviv
The lots mean that they are both equal, and that it is impossible
to examine which is more important with the intellect. This is
why a lot is required. In The Zohar, Amor, it asks, "how can a goat
for the Lord and a goat for Azazel be equal?"
The thing is that a goat for the Lord is considered "right,"
and a goat for Azazel is considered "left," where there is Gar de
Hochma. It is said about that, "rewarded— good; not rewarded—
bad." This means that Malchut of the quality of Din (judgment)
appeared. This is considered a lock and a blockage on the Lights.
The lock is at the place of the Chazeh in each Partzuf, hence
Hochma can shine up to the place of the lock, but stops at the
place of the Chazeh, since any restriction affects only from itself
downward and not upward.
And the goat for the Lord is integrated with the left of the
goat for Azazel, meaning with the Hochma. However, it is not
like the left of Azazel, where it is from Above downward. This
is why the Light stops, since the lock takes effect, though only
346 ^>ha.ma.tL
from below upward, at which time the lock is concealed and the
key is revealed.
It follows that concerning Hochma, the goat for Azazel has
Hochma from the Gar, whereas the goat for the Lord is considered
Vak. However, Vak can shine, while Gar must be stopped, hence
the goat for Azazel, so the devil will not complain.
He complains because his only wish is to extend Hochma,
which belongs to Behina Dalet, since it is not completed by any
other degree, as its source is Behina Dalet. Therefore, if it does
not receive into its own degree, it is not completed.
This is why it always entices man to extend into Behina Dalet,
and if man is unwilling, it has all kinds of ploys to force man to
extend. Hence, when it is given a portion of the discernment of
Hochma it does not complain about Israel, since it is afraid that
the abundance that it already has would be stopped.
Yet, when it extends Gar de Hochma, at that time Israel
extends the Vak de Hochma. This Light of Wisdom is called "the
Light of absolution," by which one is awarded repentance out
of love, and sins become as virtues. This is the meaning of the
goat for Azazel carrying the sins of the children of Israel upon it,
meaning that all the sins of Israel have now become virtues.
There is the parable that The Zohar tells of a King's fool.
When he is given wine and told of everything that he had done,
even the bad deeds that he did, he says about those deeds that
they are good deeds, and that there is none other like him in the
whole world. In other words, the devil is called "the fool." When
it is given wine, meaning wisdom, when it draws it, it is the Light
of absolution, and thus all the sins become as virtues.
It follows that it says about all the bad deeds that they are
good, since the sins have become as virtues. And since the devil
wishes to be given its share, it does not complain about Israel.
<=/?<£& <yJuuL <=/f-J&3 (SBaaCe^aSuCani) 347
This is the meaning of the complaints that were in Egypt:
it asked, "How are those different from those? Either Israel die
like the Egyptians, or Israel will return to Egypt." The thing is
that Egypt is the source for extension of wisdom, but there it is a
wisdom in the form of Gar, and when Israel were in Egypt they
were under their control.
193. ONE WALL SERVES BOTH
The issue of the Achoraim (posterior) concerns primarily the
absence of Light of Wisdom, which is the essence of the vitality,
called "Direct Light." And this Light was restricted so as to not
come to disparity of form. This is why ZON have no Gar when
they are not corrected, so the Sitra Achra would not draw.
Yet, since there is a lack of Gar, there is fear that the external
ones will have a grip. This is because they enjoy wherever there
is a deficiency in the Kedusha (Sanctity), since they come and ask
the "where" question, and it is unrealistic to answer this question
before there is Hochma (wisdom). Hence, there is a correction to
ZON: they rise and become integrated in Bina, considered, "for
he delights in mercy," and rejects Hochma, while Bina herself has
no need for Hochma, since she herself is essentially Hochma.
This is called following their Rav's view in everything, that
their whole foundation is their root, meaning their Rav's view.
And the question, "Where is His honor?" is irrelevant there.
And they are in Bina until they are corrected by raising MAN
of efforts and labors, until they are purified from reception for
themselves. Then they are qualified to receive Hochma, and only
then are they permitted to disclose their own discernment, as
they are deficient, since they do not have Hochma, and to accept
the answer, to extend the Light of Hochma to shine in them by
way of illumination of Hochma. In that state they are in their
348 <Jbh.cLm.cLtl
own authority, and not in the authority of Bina. This is because
they have the Light of Wisdom, and Light clears and expels the
external ones. And perhaps this is the meaning of, "Know what
to answer an Epicurean."
This is called "one wall," meaning the Achoraim of Bina,
which is enough for both, and which is a shield from the Sitra
Achra. In other words, by relying oneself on the view of one's
Rav, by being one with one's Rav, it means that the wall that
his Rav has, being "delighting in mercy," is sufficient for him,
too. However, afterwards they are separated, when he extends
illumination of Hochma and can be on his own by being able to
answer all of the Sitra Achra's questions.
194. THE COMPLETE SEVEN
Copied from the writings of my father, Lord and teacher
In the matter of the seven full ones of the Sanctification of the
New Moon, it is customary to wait for seven full ones, and the
end of Shabbat, too. It is not like the custom that if the end of
Shabbat occurs in the middle of the seven days, we sanctify the
moon, or when the seven days have been completed from the
time to the time, they do not wait for the end of Shabbat. This
is not so, as we should wait the full seven, and specifically on
the end of Shabbat.
The thing is that the moon is considered Malchut, called
"seventh," which is "He is in me." This means that when the
Shabbat is filled by the six days of action, called "He," the Shabbat
says, "He is in me." "He" is the sun, and "me" is the moon, which
receives all of its light from the sun, and has nothing of its own.
However, there are two Behinot (discernments) in it, called
"Shabbat" and "Month," since Malchut itself is regarded as the
four known discernments HB and TM. The first three Behinot
<=RMi <yJuuL <z/f-±fLUd (!Baa£ '^cuSuEam) 349
(Hochma, Bina, and Tifferet) are the Shabbat. These are the three
meals, called and implied in the Holy Torah in the three times
"this day." Indeed, the Behina Dalet in her is the end of Shabbat
or month, and it is not included in the "this day," as she is night,
and not day.
And we could ask, "the first meal of Shabbat is night, too,
so why does the holy Torah call it 'this day'"? However, the eve of
Shabbat is "And there shall be one day which shall be known as
the Lord's, neither day, nor night; but it shall come to pass that
there shall be light at evening time."
However, the night of the end of Shabbat is still dark, and
not light. Hence, our sages instructed us in the oral Torah to
set up a table on the end of Shabbat, too, so as to correct this
darkness and night, too, which are still uncorrected. This is
called "Melaveh Malkah" (Escorting the Queen), sustaining and
complementing that Luz Bone, which is Behina Dalet, which does
not receive anything from the three meals of Shabbat, as we've
explained. Yet, this Behina Dalet is gradually completed by way of
"the month, the day." This is the meaning of the sanctification
of the month, that Israel sanctify the times, meaning that residue
of Israel that is not nourished by the meal of Shabbat.
Hence, even the greatest among the priests, of which there
is none higher, is therefore warned to caution not to defile any
dead from among his relatives. The writing warns him: "except
for his kin, ... for her may he defile himself." From all the above,
you can understand that any Higher Kedusha (Sanctity) comes
from Shabbat. And since that Luz Bone, meaning Behina Dalet,
called "his kin," does not receive from the Shabbat meal, the
great priest is not exempted from being defiled by it.
Indeed, the meaning of the correction in the sanctifica-
tion of the month extends from the Shabbat and its illumi-
nations. This is the meaning of "Moses was perplexed, until
the Creator showed him the similitude of a coin of fire and
350 <^>ha.ma.tl
told him, 'Thus behold and sanctify.'" This means that Moses
was very confused because he could not sanctify it, since the
whole power of Moses is the Shabbat, since the Torah was
given on Shabbat.
Hence, he could not find a correction to this residue in all
the Lights of the Holy Torah, since this residue is not fed by all
that. And this is why Moses was perplexed.
And what did the Creator do? He took it, and molded a
shape within a shape within it, like a coin of fire, where the
shape imprinted in its one side is not like the shape on the other
side. This is reminiscent of our sages, who said about the coin
of Abraham that an old man and an old woman were on its one
side, representing Behina Bet, the quality of mercy, and a young
man and a virgin on the other side, which are Behina Dalet, the
harsh quality of judgment, from the words, "neither had any
man known her."
And these two forms collaborated in such a way that when
the Creator wanted to extend a correction of the Lights of
Shabbat there, through the work of the righteous, the Creator
showed the righteous that shape that extended from the first
three discernments of Malchut. We call it Behina Bet, and the
righteous can sanctify it with the Lights of Shabbat. This is the
meaning of...
195. REWARDED-I WILL HASTEN IT
I heard in the year 1938
"Rewarded— I will hasten it," meaning the path of Torah; "not
rewarded— through suffering," an evolutionary path that will finally
lead everything to utter perfection. And concerning the path of
Torah, that an ordinary person is given virtues by which he can
<=RMl <1J^ucL c^f-d-Cag ^Baat^cuSuiom) 3 5 1
make for himself vessels that are ready for it. And the vessels are
made through the expansion of the Light and its departure.
A Kli (vessel) is specifically called "the will to receive." This
means that he is deficient of some thing. And "there is no
Light without a Kli"; the Light must be caught in some Kli, so
it would have a hold.
But an ordinary person cannot have desires for sublime
things, since it is impossible to have a need before there is
fulfillment, as it is written, "the expansion of the Light, etc.."
For example, when a person has a thousand pounds, he is rich
and content. However, if he subsequently earns more, up to
five thousand pounds, and then loses until he is left with two
thousand, he is then deficient. Now he has Kelim (vessels) for
three thousand pounds, since he had already had it. Thus, he
has actually been cancelled.
And there is a path of Torah for it. When one is accustomed
to the path of Torah, to regret the scantiness of attainment, and
every time he has some illuminations, and they are divided, they
cause him to have more sorrow and more Kelim.
This is the meaning of every Kli needing Light, that it is
not filled, that its Light is missing. Thus, every deficient place
becomes a place for faith. Yet, were it filled, there would be no
existence of a Kli, existence of a place for faith.
196. A GRIP FOR THE EXTERNALS
I heard in the year 1938
We should know that the Klipot can only get hold in a place of
deficiency. But in a place where there is wholeness, they flee and
cannot touch.
352 <^>ha.ma.tl
Now we can understand the issue of the breaking: it is
written in several places that it concerns the separation of the
Light of Wisdom from the Light of Mercy. In other words,
since a Parsa (division/partition) was made between Atzilut
and BYA, the Light of Wisdom can no longer come down.
Only the Light of Hassadim, which previously contained Light
of Wisdom, has now been separated from the Light of Wisdom
and came down. Thus, they still have the powers they had had
before, and this is called "lowering Kedusha (Sanctity) into the
Klipa (shell)."
197. BOOK, AUTHOR, STORY
I heard in the year 1938
Book, author, story. A book is considered prior to creation. An
author is the owner of the book. An author is the unification
of the author and the book, which should assume the form of a
story, that is, the Torah along with the Giver of the Torah.
198. FREEDOM
I heard in the year 1938
Harut (engraved), do not pronounce it Harut but Herut (freedom).
This means that it is written, "write them upon the table of thy
heart." Writing is with ink, which is considered darkness. And
each time a person writes, it means that one makes decisions
about how to behave, and then reverts to his evil ways, since the
writing has been erased. Thus, one should constantly write, but
it must be in the form of Harut, so it will be Harut in his heart
so he cannot erase.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 353
And then he is immediately awarded Herut. Thus, the Kli
for Herut is the extent to which it is written in his heart. To the
extent of the engraving, so is the salvation. This is because the
essence of the Kli is the hollow, as it is written, "my heart is slain23
within me." And then he is awarded freedom from the angel of
death, since the lowliness is the SAM itself, and he must know it
to the fullest, and overcome it until the Creator helps him.
199. TO EVERY MAN OF ISRAEL
I heard Inter 3
Every man of Israel has an internal point in the heart,
which is considered simple faith. This is an inheritance
from our fathers, who stood at Mount Sinai. However, it is
covered by many Klipot (shells), which are all kinds of dresses
of Lo Lishma (not for Her Name), and the shells should be
removed. Then his basis will be called "faith alone," without any
support and outside help.
200. THE PURIFICATION OF THE MASACH
I heard in Tiberias, Kislev 1, Shabbat
The Hizdakchut (purification) of the Masach (screen), which
occurs in the Partzuf, causes the departure of the Light, too. And
the reason is that after the Tzimtzum (restriction), the Light is
captured only in the Kli of the Masach, the rejecting force. And
this is the essence of the Kli.
And when that Kli leaves, the Light leaves, too. This means
that a Kli is considered faith above reason. And then the Light
23 In Hebrew, the word Halal means both slain and hollow.
354 £^>na.ma.ti
appears. And when the Light appears, its nature is to purify the
Kli, to cancel the Kli of faith. Because this is so, meaning that
it comes into a form of knowing in him, the Light immediately
leaves him. Thus, he should see to increasing the Kli of faith,
meaning the Masach over the knowing, and then the abundance
will not stop from him.
And this is the meaning of each Kli being deficient of Light,
that it is not filled by the Light that it lacks. It follows that every
place of dearth becomes a place for faith. Were it filled, there
would be no possibility for a Kli, a place for faith.
201. SPIRITUALITY AND CORPOREALITY
I heard on Hanukah 1, December 18, 1938
Why do we see that there are many people who work so diligently
for corporeality, even in life-threatening places, but in spiritual-
ity, each and every one examines one's soul very carefully? More-
over, one can exert in corporeality even when one is not given a
great reward for one's work. But in spirituality, one cannot agree
to work unless one knows for certain that he will receive a good
reward for his work.
The thing is that it is known that the body has no value.
After all, everyone sees that it is passing and leaves without a
trace, so it is easy to abandon it, as it is worthless anyway.
However, in spirituality there is a discernment of Klipot (shells),
which guard the body and sustain it. This is why it is hard to let go
of it. This is why we see that it is easier for secular people to aban-
don their body, that they do not find heaviness in their body.
But this is not so in spirituality; it is the Achoraim (posterior)
of Kedusha (Sanctity), called "devotion." It is specifically through
that that one is awarded the Light. And before one is completely
devoted, one cannot achieve any degree.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 355
202. IN THE SWEAT OF THY FACE
SHALT THOU EAT BREAD
I heard
Diminishing the Light is its correction. This means that nothing
is achieved without effort. And because it is impossible to achieve
the complete Light in utter clarity, the advice is to diminish the
Light. In this way it is possible to attain it with the little effort
that the lower one can give.
This is similar to one who wishes to move a large building;
of course this is impossible. So what does he do? He takes the
building apart into small bricks, and he can move each piece.
So it is here: through diminishing the Light, one can make a
little effort.
203. MAN'S PRIDE SHALL BRING HIM LOW
I heard on Sukkot Inter 2, October 12, 1938
"Man's pride shall bring him low." It is known that a man is
born in utter lowness. However, if the low one knows one's
place, one does not suffer for being low, as this is one's place.
The legs, for example, are not at all degraded because they are
always walking in the litter, and must carry the full weight of the
body, whereas the head is always above. This is so because they
know their place; hence, the legs are not at all degraded, and do
not suffer for being in a low degree.
Yet, if they had wanted to be above, but were forced to be
below, they would feel the suffering. And this is the meaning of
"Man's pride shall bring him low." If one had wanted to remain
in one's lowliness, no lowliness would have been felt, no suffering
for being "a wild ass's colt is born a man." But when they want to
be proud they feel the lowliness, and then they suffer.
356 <^>ha.ma.tl
Suffering and lowliness go hand in hand. If one feels
no suffering, it is considered that one has no lowliness. It is
precisely according to the measure of one's pride, or that he
wants to have but doesn't. Thus, he feels lowliness. And this
lowliness later becomes a vessel for pride, as it is written, "The
Lord reigneth; He is clothed in pride." If you cleave to the
Creator, you have a clothing of pride, as it is written, "Pride and
glory are to the Creator." Those who cleave to the Creator have
great pride. And to the extent that he feels the lowliness, and
according to the measure of one's suffering, so one is rewarded
with the clothing of the Creator.
204. THE PURPOSE OF THE WORK
I heard in the year 1938
During the preparation period, the whole work is in the no's,
that is, in the no, as it is written, "and they shall be afflicted
in a land that is not." However, with matters of the tongue,
which is considered "me," one must first be awarded the
discernment of love.
Yet, during the preparation, there is only work in the form
of no's, by way of "thou shalt not have," and by the profusion of
no's we come to the point of God24 of Hesed (mercy). But prior
to that, there are many no's, which is another God, many no's.
This is so because from ho Lishma one comes to Lishma.
And since the Sitra Achra provides support, hence, even
afterwards, when we work and extend Kedusha (Sanctity), still,
when she takes the support, we fall from the degree, and then
she takes all the abundance that they extended. Thus, the Sitra
Achra has the power to dominate a person, so one is compelled
24 In Hebrew, the word God (El) and 'no' are written with the same letters but
in the opposite order
<=Rc£&l <lfJLida cz#Jtfag (IBa.cJJ^c^uCcmz) 357
to fulfill her wish. And he has no other counsel but to raise
himself to a higher degree.
Then the sequence begins anew, as before, with the forty-
nine gates of impurity. This means that one walks in the degrees
of Kedusha until the forty-nine gates. But there she has control
to take all the vitality and bounty, until a person falls each time
into a higher gate of impurity, since "God hath made even the
one opposite the other."
And when one comes into the 49th gate, one can no longer
raise oneself, until the Creator comes and redeems him. And
then "He hath swallowed down riches, and he shall vomit them
up again; God shall cast them out of his belly." This means that
now one takes all the bounty and vitality that the Klipa (shell)
was taking from all of the forty-nine gates of Kedusha. This is the
meaning of "the looting of the sea."
Yet, it is impossible to be redeemed before the exile is felt.
And when one walks on the forty-nine, one feels the exile, and
the Creator redeems on the 50th gate. And the only difference
between Galut (exile) and Ge'ula (redemption) is in the Aleph,
which Is Alupho Shel Olam (Champion of the world). Hence,
if one does not properly attain the exile, too, he is deficient
in the degree.
205. WISDOM CRIETH ALOUD IN THE STREETS
I heard in the year 1938
"Wisdom crieth aloud in the streets, she uttereth her voice in
the broad places. Whoso is thoughtless, let him turn in hither;
as for him that lacketh understanding, she saith to him." This
means that when one is awarded adhesion with the Creator,
the Holy Shechina (Divinity) tells him that the fact that he first
358 <^>ha.ma.tl
had to be a fool was not because he really is so. The reason was
that he was heartless. This is why we say, "And all believe that
He is a God of faith."
This means that later, when we are rewarded with true
Dvekut (adhesion), it is not considered being a fool, that I
should say that it is above reason. Moreover, one must work
and believe that one's work is above reason even though one's
senses tell him that his work is within reason. It is to the
contrary: he previously saw that the reason did not obligate the
servitude, and then he had to work above reason and say that
there is real reason in it. This means that he believes that the
servitude is the actual reality.
And afterwards it is the opposite: his whole work compels
him, his reason. In other words, the Dvekut impels him to work.
However, he believes that everything he sees within reason is all
above reason. And this was not so before, when everything that
is in the form of above reason is within reason.
206. FAITH AND PLEASURE
I heard in the year 1938
One will never ask about pleasure, "What is the purpose of this
pleasure?" If even the smallest thought about its purpose appears
in one's mind, it is a sign that this is not a true pleasure. This
is because pleasure fills all the empty places, and then of course
there is no vacant place in the mind to ask about its purpose. And
if one does ask about its purpose, it is a sign that the pleasure is
incomplete, since it has not filled all the places.
And so it is with faith. Faith should fill all the places of
knowing. Hence, we should picture what it would be like, had we
had knowledge, and to that very extent there should be faith.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 359
207. RECEIVING IN ORDER TO BESTOW
I heard on Shabbat, Tevet 13
The people of the world walk on two feet, called "pleasure and
pain." They always chase after the place of pleasure, and always
flee the place of suffering. Hence, when one is rewarded with
tasting the flavor of Torah and Mitzvot, as it is written, "taste and
see that the Lord is good," then he is chasing the servitude of the
Creator. The result of that is that one is always awarded degrees
of Torah and Mitzvot, as it is written, "and in His law doth he
meditate day and night."
But how can one restrict one's mind to one thing? Rather,
love and pleasure always tie one's thoughts so that one's mind
and body are attached to the love and the pleasure, as we see
with corporeal love. This is so precisely when one has already
been awarded the expansion of the mind, which yields love.
And this discernment is called "within reason." But one should
always remember to work by way of above reason, since this is
called "faith and bestowal."
This is not so within reason. At that time, all the organs
agree with one's work because they, too, receive delight and
pleasure, and this is why it is called "within reason."
At such a time one is in a difficult position: it is forbidden to
spoil the discernment, as it is a Godly illumination within him,
as this is abundance from Above. Instead, one should correct
both, meaning the faith and the reason.
And then he needs to arrange it so that everything he has
achieved so far, meaning the Torah that he has now achieved
and the bounty that he now has, what has this got to do with
this? This is only because he had had prior preparation, by
assuming the above reason.
360 <^>ha.ma.tl
This means that through engagement in Dvekut (adhe-
sion), he attached himself at the root, and has thus been
awarded reason. This means that the reason he has obtained
by way of faith was a true revelation. It follows that he appreci-
ates primarily the above reason, and he also appreciates the
reason, that he has now been rewarded with the revelation of
His names to extend abundance.
This is why he should now strengthen further through
reason, and assume the greatest above reason, as Dvekut in
the root occurs primarily through faith, and this is his whole
purpose. And this is called "reception," the reason he extended
in order to bestow, by which he can assume faith above reason in
the greatest measure, in quantity and quality.
208. LABOR
I heard
The efforts that one makes are but preparations for achieving
devotion. Hence, one should grow accustomed in devotion,
since no degree can be achieved without devotion, as this is the
only tool that qualifies one to be rewarded with all the degrees.
209. THREE CONDITIONS IN PRAYER
I heard
There are three conditions in prayer:
1. Believing that He can save him, although he has the
worst conditions of all his contemporaries, still, "Is
the Lord's hand waxed short" from saving him? If not,
then "the Landlord cannot save His vessels."
<=RMl njJuAu <^/f-±Plag (!Baa£<J±a*Su£am.) 3 6 1
2. He no longer has any counsel, that he has already
done all that he could, but saw no cure to his plight.
3. If He does not help him, he will be better off dead than
alive. Prayer is the lost25 in the heart. The more he is
lost, so is the measure of his prayer. Clearly, one who
lacks luxuries is not like one who has been sentenced
to death, and only the execution is missing, and he is
already tied with iron chains, and he stands and begs
for his life. He will certainly not rest or sleep or be
distracted for even a moment from praying for his life.
210. A HANDSOME FLAW IN YOU
I heard
It the Talmud: "He who had said to her, to his wife, 'until you see
a handsome flaw in you.' Rabbi Ishmael, son of Rabbi Yosi said
that the Creator says that she cannot cleave to him, until you see
a handsome flaw in you" (Nedarim 66b). The first interpretation
of the Tosfot means that she is forbidden to enjoy until she can
find a handsome thing.
This means that if one can say that he, too, has nice things
with which he had helped the Creator, so they can cleave to
one another, so why has He not helped another? This must be
since he has good things in him, that he has good faith or good
qualities, since he has a good heart, that he can pray.
And this is the meaning of his commentary: "He said unto
them, 'perhaps like a handsome woman?'" This means that
25 In the manuscript, this word is written with what seems like two initial letters.
With one, it means "lost" and with the other it means "work." It would
seem that the "proper" meaning would be to write "work" since it is a part of
the phrase "prayer is the work in the heart," but he apparently deliberately
switches the letters to mean "lost," as this is the word he is relating to through
the rest of the article.
362 <^>ha.ma.tl
there is an external mind, better than all his contemporaries.
Or "perhaps her hair is handsome?" This means that he is as
meticulous with himself as a hair's breadth. Or "perhaps her
eyes are fair?" This means that he has more grace of holiness
than all the people of his generation. Or "perhaps his ears are
handsome?" This means that he cannot hear any slander.
211. AS THOUGH STANDING BEFORE A KING
I heard on Elul 1, August 28, 1938
One who is sitting at one's home is not like one who is stand-
ing before a King. This means that faith should be that he
will feel as though he is standing before the King all day long.
Then his love and fear will certainly be complete. And as long
as he has not achieved this kind of faith, he should not rest,
"for that is our lives, and the length of our days," and we will
accept no recompense.
And the lack of faith should be woven in his limbs
until the habit becomes a second nature, to the extent that
"when I remember Him, He does not let me sleep." But all
the corporeal matters quench this desire, since he sees that
anything that gives him pleasure, the pleasure cancels the
deficiency and the pain.
However, one must want no consolation, and should
be careful with any corporeal thing that one receives, so it
will not quench his desire. This is done by regretting that by
this pleasure, the sparks and powers of the vessels of Kedusha
(Sanctity) are missing in him, meaning desires for Kedusha.
And through the sorrow, he can keep from losing the vessels
of Kedusha.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 363
212. EMBRACE OF THE RIGHT,
EMBRACE OF THE LEFT
I heard on Kislev 8, November 28, 1941
There is the embrace of the right and there is the embrace of
the left. And both have to be eternal. This means that when one
is in the state of "right," one should think that there is no such
discernment as "left" in the world. And also, when one is in the
left, he should think that there is no such discernment as "right"
in the world.
"Right" means private Providence, and "left" means
Guidance of reward and punishment. And although there is
reason, which says that there is no such thing as right and left
together, he needs to work above reason, meaning that reason
will not stop him.
The most important is the above reason. This means that
one's whole work is measured by his work above reason. And
although he later comes into within, it is nothing, since his basis
is the above reason, and so he always sucks from his root.
However, if, when he comes into within reason, he wants
specifically to be fed within reason, at that time the Light
immediately leaves. And if he wants to extend, he must begin
with above reason, as this is his whole root. And afterwards he
comes to the reason of Kedusha (Sanctity).
213. ACKNOWLEDGING THE DESIRE
I heard
The basic, primary principle is to increase the need, for that is the
basis upon which the whole structure is built. And the strength
of the building is measured by the strength of its foundation.
364 £^>na.ma.ti
Many things compel one to labor, but they do not aim at
the cause. Therefore the foundation impairs the whole of the
building. Although from not for His Name one comes to for His
Name, it still lengthens the time before one returns to the goal.
Therefore, one must see that the goal is always before one's
eyes, as it is written in Shulchan Aruch (Set Table): "I see the
Lord before me always." And one who stays home is not like
the one who stands before the king. He who believes in the
reality of the Creator, that the whole earth is full of His glory,
he is filled with fear and love, and needs no preparations or
observation, only to nullify oneself before the king from his
actual nature.
Just as we see in corporeality, that he who truly loves his
friend, thinks only of the best of his friend, and avoids anything
that isn't beneficial to his friend. All that is done without any
calculation, and it does not require a great mind, since it is as
natural as a mother's love for her child, who only wants to benefit
her child. She needs no prior preparations and thought to love
her son, since a natural thing does not require an intellect that
will necessitate it, but it is done by the senses themselves. The
senses themselves are devoted, since this is how it is in nature,
as due to the love for some thing, they give their heart and soul,
until they achieve the goal. And as long as they do not obtain,
their life is not a life.
Thus whoever feels, as it is written in Shulchan Aruch, that for
him it is similar, etc., he is certainly in completeness, meaning
that he has faith. And as long as one does not feel one stands
before the king, then one is the opposite.
Hence, one should first and foremost regard slavery, and
one must regret not having sufficient faith, as the lack of faith
is one's foundation, and one should pray for labor and desire
to feel that want, for if one hasn't this desire, one hasn't the
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 365
vessel to receive the filling. One must believe that the Creator
hears our every prayer and that one, too, will be salvaged in
complete faith.
214. KNOWN IN THE GATES
I Heard on Shavuot (Pentecost), 1939, Jerusalem
"I am the Lord thy God" (Exodus 20:2). Also, in The Zohar,
"known in the gates" (Proverbs 31:23). Question: Why did our
sages change from the written word of calling the holiday of
Pentecost by the name "the giving of our Torah"? In the Torah, it
is specified by the name "offering of first-fruits," as it is written,
"Also in the day of the first-fruits" (Numbers 28:26). Our sages
came and named it "the giving of our Torah."
The thing is that our sages did not change a thing, only
interpreted the issue of the offering of the first-fruit. It is written,
"Let the field exult, and all that is therein; Then shall the trees
of the forest sing for joy" (Psalms 96: 12). The difference between
a field and a wood is that the field bears fruit and woods are
infertile trees, which do not bear fruit.
This means that a field is discerned as Malchut, which is
discerned as acceptance of the burden of the Kingdom of
Heaven, which is faith above reason.
But how much is the measure of the faith? This has a
measurement, meaning it should be filled to the very same extent
of the knowledge. Then, it will be called "a field which the Lord
hath blessed" (Genesis 27:27), meaning bearing fruit. This is the
only way by which it is possible to cleave to Him, because it
places no limits on him, since it is above reason.
Knowledge, however, is limited. The measure of the greatness
is according to the measure of the knowledge. And this is called
366 <^>ha.ma.tl
"another God is sterile and does not bear." This is why it is called
"a wood." However, in any case, both are called "edges." Rather,
there should be a discernment of the middle line, meaning he
needs knowledge, too. But this is on condition that he does not
spoil the faith above reason.
Yet, if he works with knowledge a little better than with
faith, he immediately loses everything. Instead, he should have it
without any difference. Then, "the field will exult etc., the trees
of the wood sing for joy," for then there will be correction even
for "another God," discerned as the "wood," because he will be
strengthened by faith.
This is the meaning of what is written about Abraham, "walk
before Me, and be thou wholehearted" (Genesis 17:1). Rashi
interprets that he does not need support. And about Noah, it
is written, "Noah walked with God" (Genesis 6:9), meaning
he needed support, though in any case it is support from the
Creator. However, the worst that can even be is needing the
support of people.
There are two issues concerning that:
1. A gift;
2. A loan.
The gift that one takes from people is the taking of the
support. And he doesn't want to give it back, but wants to use it
for the rest of his life.
And a loan is when he takes for the time being, meaning as
long as he hasn't strength and power of his own, but he hopes
that by work and labor in Sanctity and purity he will obtain his
own strength. At that time, he gives back the support that he
took. Yet, this, too, is not good, because if he is not rewarded
with obtainment he falls anyway.
And let us return to the issue that the "giving of the Torah"
and not the "receiving of the Torah" was because then they were
<=RMl <yJuuL <z/f-±^Ug (IBaJ! tcHatSuCam) 367
rewarded with the Giver of the Torah, as it is written, "we wish to
see our King." Hence, the importance is that they were rewarded
with the "Giver of the Torah." And then it is called "a field which
the Lord hath blessed," meaning a field that bears fruit.
This is the meaning of the first-fruit, meaning the first fruit
of the field. It is a sign of being rewarded with the "Giver of
the Torah" and complete awareness. This is why he says, "A
wandering Aramean was my father" (Deuteronomy 26:5).
Previously, he had descents and craftiness; but now it is a
sustainable connection. This is why our sages interpret the issue
of the first-fruit, that the "giving of the Torah" is to be rewarded
with "the Giver of the Torah."
215. FAITH
I heard
Faith, specifically, is pure work. This is because the will to receive
does not participate in this work. Moreover, the will to receive
objects to it. The nature of that desire is only to work in a place
that it sees and knows. But above reason is not so. Hence, in this
manner the Dvekut (adhesion) can be complete, since there is the
element of equivalence here, meaning it is actually to bestow.
Therefore, when this basis is fixed and solid, even when
receiving favorable things, he considers it "a place," which, in
Gematria, is Torah. And there should be fear with this Torah.
Meaning, he should see that he does not receive any support
and assistance from the Torah, but from faith. And even when
he already considers it superfluous because he is already receiving
from the pleasant land, he should still believe that this is the truth.
And this is the meaning of "and all believe that He is a God of
faith," since specifically through faith can he sustain the degree.
368 c~bha.ma.tl
216. RIGHT AND LEFT
I heard on Tevet 6
There is the discernment of "right" and there is "left." On
the "right" there are Hochma, Hesed, Net^ak, and on the "left"
there are Bina, Gevura, and Hod. Right is considered "Private
Providence," and left is considered "reward and punishment."
When engaging in the right, we should say that all is in
Private Providence, and then one naturally does nothing. Thus,
one has no sins. However, the IsAitzvot that one performs are
also not one's own, but are a gift from Above, so one should be
thankful for them, as well as for the corporeal benefits that He
has done to him.
And this is called Net^ah, when one Nit^ah (defeated) the
Sitra Achra. And from this extends Hesed (mercy), which is love,
and thus he comes to Hochma, called Risha de ho Etyada (The
Unknown Head). Afterwards, one should go to the left line,
considered Hod.
217. IF I AM NOT FOR ME, WHO IS FOR ME
I heard on Adar Aleph 27
"If I'm not for me who is for me, and when I am for me, what
am I?" This is a paradox. The thing is that one should do all
of one's work by way of "If I'm not for me who is for me," that
there is no one who can save him, but "in thy mouth, and in thy
heart, that thou mayest do it," that is, in the form of reward and
punishment. However, to oneself, in private, one should know
that "when I am for me, what am I?" This means that everything is
in Private Providence and there is no one who can do anything.
And if you say that if everything is in Private Providence,
why is there the issue of working in the form of "If I'm not for
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 369
me who is for me?" Yet, through working in the form of "If I'm
not for me who is for me," one is awarded Private Providence,
that is, attains it. Thus, everything follows the path of correction.
And the division of the duty and the Torah, called "children of
the Creator," is not revealed unless it is preceded by work in the
form of "If I'm not for me who is for me."
218. THE TORAH AND THE CREATOR ARE ONE
I heard
"The Torah and the Creator are one." Certainly, during the
work they are two things. And moreover, they contradict one
another. This is because the discernment of the Creator is Dvekut
(adhesion), and Dvekut means equivalence, being cancelled from
reality. (And one should always picture how there was a time
when one had little Dvekut, how he was filled with liveliness and
pleasure. Always crave to be in Dvekut, since a spiritual matter
is not divided in half. Moreover, if this is a fulfilling matter, he
should always have the good thing. And one should picture the
time that he had, since the body does not feel the negative, but
the existing, that is, states he had already had. And the body can
take these states as examples.)
And the Torah is called "the Light" in it. This means that
during the study, when you feel the Light, and want to give to
the Creator with this Light, as it is written, "One who knows the
Master's commandment will serve Him." Hence, he feels that he
exists, that he wants to bestow upon the Creator, and this is the
sensation of one's self.
However, when one is awarded the discernment of "the
Torah and the Creator are one," one finds that all is one. At
that time one feels the Creator in the Torah. One should always
370 <^>ha.ma.tl
crave the Light in it; and we can the Light with what is learned,
although it is easier to find the Light in matters of reception.
And during the work, they are two ends. One is drawn to
the discernment of the Creator, at which time he cannot study
the Torah, and he yearns after the books of Hassidim. And there
is one who craves the Torah, to know the ways of God, the
worlds, their processes, and matters of Guidance. These are the
two ends. But in the future, "and shall smite through the corners
of Moab," that is, they are both included in the tree.
219. DEVOTION
I heard
The work should be with love and fear. With love, it is irrelevant
to say that we must be devoted to it, since it is natural, as love is
as fierce as death, as it is written, "for love is as strong as death."
Rather, devotion should primarily be concerning fear, that is,
when one still does not feel the taste of love in the servitude, and
the servitude is coercive for him.
There is a rule that the body does not feel a thing that is
coercive, as it is built by way of correction. And the correction is
that the servitude, too, should be in the form of love, as this is
the purpose of the Dvekut, as it is written, "in a place where there
is labor, there is the Sitra Achra."
The servitude that should primarily be in devotion is
on the discernment of fear. At that time, the whole body
disagrees with one's work, since it does not feel any taste in
the servitude. And with each thing that the body does, the
body calculates that this servitude is not in wholeness. Thus,
what will you get out of working?
<=R(£h <lfBLuL cz4-d.bg (IBaaf^atSufam) 3 7 1
Then, because there is no validity and taste in this servitude,
overcoming is only through devotion. This means that the
servitude feels bitter, and each act causes him horrendous
suffering, since the body is not accustomed to work in vain:
either the work should benefit oneself, or others.
But during the Katnut (smallness), one does not feel any
benefit for oneself, since one does not presently feel any pleasure
in the servitude. And also, one does not believe that there will
be benefit to others, since it is not important to himself, so what
pleasure would others have of it? Then the suffering is harsh.
And the more he works, the suffering increases proportionally.
Finally, the suffering and the labor accumulate to a certain
amount until the Creator has mercy on him and gives him the
taste in the servitude of the Creator, as it is written, "Until the
spirit be poured upon us from on high."
220. SUFFERING
I heard
The harsh suffering that one feels is only because of the absence
of vitality. However, what can one do? It is not within one's
power to take vitality. At such a time, one comes into a state
of boredom. And it is specifically at such a time that one needs
great strengthening, but you are not taking.
221. MULTIPLE AUTHORITIES
I heard
A Kli (vessel) does not leave its own authority, unless it is filled
with something else. But it cannot remain empty. Hence, because
it is in the authority of the Sitra Achra, of course it must be
37 2 <^>ha.ma.tl
brought out. Therefore, we must try to fill it with other things.
This is why it must be filled with love. It is written, "and then he
will be taken after her for love of self."
222. THE PART GIVEN TO THE SITRA ACHRA TO
SEPARATE IT FROM THE KEDUSHA
I heard
"In the beginning, He created the world with the quality of Din
(judgment). Saw that the world did not persist." Interpretation:
the quality of Din is Malchut, the place of the Tzimtzum
(restriction). From there down is the place where the external
ones stand.
However, in the Upper Nine, there can be reception of
the abundance without any fear, but the world did not persist,
meaning Behina Dalet. The world cannot be corrected because
this is her place, and it is impossible to change, meaning
revoke the vessels of reception, since this is nature, and cannot
be changed. Nature means Upper Force, that this was His
will, that the will to receive would be in completeness, and
impossible to cancel.
Also, in man below, it is impossible to change nature. And
the advice for that was to associate it with the quality of mercy,
meaning to make the boundary that exists in Malchut in the
place of Bina. This means that He made it as though there is a
prohibition on reception, and then it is possible to work there,
that is, to receive in order to bestow. This is because this is not
the place of Behina Dalet, and it can therefore be revoked.
It follows that Behina Dalet is actually corrected, that is, by
lowering the Behina Dalet. This means that she discovers that
this is not her place. And this is done through Mitzvot and good
<=RMi <yJuuL <z/f-±^Ug CBaa£ ^Ha^u[am) 373
deeds. When he discovers, he scrutinizes Behina Dalet in Behina
Bet, which shows that her place is below.
And then the Zivug (coupling) rises and the Mochin
(Light) extends below. At that time the lower He;y rises to the
Eynaim (eyes) and the work on turning the vessels of reception
begins anew.
And the essence of the correction is because it gives a
portion to the Sitra Achra. That is, previously there was room for
her suction only from Behina Dalet, as only there is the quality of
Din, which is not so in Bina. Now, however, Bina, too, takes the
discernment of diminution, since the quality of Din has been
mingled with her, too. It follows that the place of the quality
of Din has grown. Yet, it is through this part that there is room
for work, the ability to reject, since this is not her real place.
And then, after being accustomed to rejecting it from where it
is possible, it results in the ability to reject her from where it was
previously impossible.
And this is "He hath swallowed down riches, and he shall
vomit them up again." Thus, by stretching her boundary, she
swallows up great riches, and thus she herself is made completely
corrected. And this is the meaning of "a goat for Azazel": she
is given a part, by which she is subsequently separated from
Kedusha (Sanctity), when she is corrected in the place He gives
her, which is not her place.
223. CLOTHING, BAG, LIE, ALMOND
I heard
"None might enter within the king's gate clothed with
sackcloth." This means that when one awakens oneself to how
one is remote from the Creator and filled with transgressions,
374 ^>ha.ma.tL
sins, and crimes, one cannot be attached to the Creator or
receive any salvation from the Creator. This is because he has a
clothing of a sackcloth and cannot enter the King's palace.
Hence, it is necessary that one will see one's true state, as
it is, without covering. On the contrary, the whole purpose of
the Klipot (shells) is to cover, but if one has been rewarded from
Above, one can discover and see one's true state. However,
one should know that this is not perfection, but necessity.
And a time of bitterness is called Dalet (the Hebrew letter).
When it is added by a Sack (the Hebrew and English words
are the same here), they form Shaked (almond), which rushes
salvation.
Yet, when one makes the bitterness in the work by himself,
that is, when one can make the self-scrutiny, one is glad that
at least he sees the truth. This is considered making this the
Rosh (head), that is, important. And this is called Reish (the
Hebrew letter), and joined with the Sack it creates Sheker (lie).
However, this work should be with tremor and fear, and he
should immediately strengthen himself with complete faith that
everything will be corrected.
224. YESOD DE NUKVA AND YESOD DE DECHURA
I heard
The matter of the ascent of Malchut to the place of the Eynaim
(eyes) is called Yesod de Nu/cva. This is because Nukva means
deficiency, where diminution is considered a lack. Because it is
in the Eynaim, which is Hochma, it is nevertheless called Behina
Aleph of the four Behinot. However, when the lower Hey is in
Keter, and Keter is a desire to bestow, no diminution applies
there, since there is no limitation on the will to bestow. This is
why it is called Yesod de Dechura.
<=RMl <yJuuL <z/f-±^Ug (SBaaCsXaSuEcun) 375
225. RAISING ONESELF
I heard
One cannot raise oneself above one's circle. Hence, one must
suck from one's environment. And one has no other counsel,
except through much work and Torah. Therefore, if one chooses
for oneself a good environment, one saves time and efforts, since
one is drawn according to one's environment.
226. WRITTEN TORAH AND ORAL TORAH
I heard on Mishpatim 3, February 2, 1943, Tel-Aviv
The written Torah is considered an awakening from Above, and the
oral Torah is considered an awakening from below, and together
they are considered, "six years he shall serve; and in the seventh he
shall go out free." The issue of work is relevant precisely where there
is resistance, and it is called Alma (Aramaic: world) from the word
He'etem (Hebrew: concealment). Then, during the concealment,
there is resistance, and then there is room for work. This is the
meaning of the words of our sages: "6,000 years the world exists,
and one will be destroyed," meaning that the concealment will be
ruined, and then there will be no more work. Instead, the Creator
makes wings for him, which are covers, so we would have work.
227. THE REWARD FOR A MITZVA— A MITZVA
I heard
One should crave being awarded the reward of a Mitzva
(commandment/good deed). This means that through keeping
the Mitzvot (plural for Mitzva) he will be rewarded with adherence
to the Metzaveh (Commander).
376 c~bha.ma.tl
228. FISH BEFORE MEAT
I heard on Adar 1, February 21, 1947, Tiberias
The reason we eat fish first in a meal is that fish are given free,
without preparation. This is why they are eaten first, as they
do not require preparation, as it is written, "We remember the
fish, which we were wont to eat in Egypt for nothing." And
The Zohar interprets "for nothing" as without Mitzvot, meaning
without preparation.
And why don't fish require preparation? The thing is that
we see that a fish is only considered Rosh (head); it has no hands
or legs. A fish is discerned as "Josef wanted a fish and found a
Margalit (gemstone) in its flesh."
Margalit means Meragel (spy), and a fish means that there is
no negotiation there. This is the meaning of the absence of hands
and legs. And "halved" means that through the rise of Malchut to
Bina, each degree has been halved, and by this division, a place
was made for the Meragelim. Thus, the whole negotiation was
only over the Meragelim, as the whole Torah extends from here.
And this is the meaning of the Margalit hanging on his neck, and
that all who were sick would look at it and heal immediately.
However, there is no reward in the discernment of the fish
alone, except that it is free, as it is written, "which we were wont
to eat in Egypt for nothing." "An open eye, which never sleeps,
needs no guarding," since the issue of the fish is considered
Hochma (wisdom) and Shabbat, which precede the Torah.
And the Torah means negotiation. This is the meaning of
"I could not find my hands and legs at the seminary," meaning
that there was no negotiation. "For nothing" means without
negotiation, and "Torah" is called "the next world," discerned
as "satiated and delighted," and that the satiation does not
quench the pleasure, as it is the pleasure of the soul. However,
in the discernment of "the Shabbat that precedes the Torah,"
<=RMl njJuuU <z/f-±&Ug (IBaaf 'csHacgu&un) 377
considered Hochma, it comes to a state of Guf (body), and the
Guf is a boundary, where the satiation quenches the pleasure.
229. HAMAN POCKETS
I heard on Purim Night, after reading the Megillah,
March 3, 1950
Concerning the eating of the Haman Tashim, meaning Haman's
Pockets,26 he said that since "man must be intoxicated on Purim
until he cannot tell between the evil Haman and the blessed
Mordecai," we eat Haman Pockets. This is so that we will
remember that Haman did not give us more than pockets, vessels,
and not the interior. This means that it is only possible to receive
Haman's Kelim (vessels), and not the Lights, called "internality."
This is so because the vessels of reception are in Haman's domain,
and this is what we must take away from him.
However, it is impossible to extend Lights with the Kelim
of Haman. This occurs specifically through the Kelim of Mor-
decai, which are vessels of bestowal. But the vessels of recep-
tion were restricted. And this is explained in the verse: "Now
Haman said in his heart: 'Whom would the king delight to
honor besides myself?'"
This is called "a real will to receive." This is why he said
"let royal apparel be brought which the king uses to wear, and
the horse that the king rides upon," etc.. But in truth, Haman's
vessels, called "vessels of reception," do not receive anything
because of the Tzimtzum (restriction). All he has is a desire and
a deficiency, meaning he knows what to ask. This is why it is
written, "Then the king said to Haman: 'Make haste, and take
26 Haman's Pockets are better known as "Haman's Ears," a traditional
Purim pastry.
378 <^>ha.ma.tl
the apparel and the horse, as thou hast said, and do even so to
Mordecai the Jew.'"
This is called "the Lights of Haman in the vessels of
Mordecai," in the vessels of bestowal.
230. THE LORD IS HIGH AND THE LOW WILL SEE
I heard on Shabbat Teruma, March 5, 1949, Tel-Aviv
"The Lord is high and the low will see." How can there be
equivalence with the Lord, when man is the receiver and the
Lord is the Giver? The verse says to that: "The Lord is high
and the low will see." If one revokes oneself, then no authority
separates one from the Creator, and then he will "see," meaning
he will be awarded Mochin (Lights) of Hochma (wisdom).
"And the haughty He knoweth from afar." But one who is
proud, who has his own authority, he is remote, since he lacks
the equivalence.
And lowliness does not imply lowering oneself before
others; this is humbleness, and one feels wholeness in this work.
Lowliness means that the world despises him. It is precisely when
people despise him that it is considered lowliness, and then one
does not feel any wholeness, since it is a law— what people think,
affect a person. Hence, if people value him, he feels whole, and
those whom people despise consider themselves low.
231. THE PURITY OF THE VESSELS OF RECEPTION
I heard on Tevet, January 1928, Givat Shaul (Jerusalem)
We should be cautious with anything the body enjoys. One should
regret this, since through reception, one becomes removed from
<=RMi <yJuuL <z/f-±^Ug CBaa£ ^Ha^u[am) 379
the Creator. This is because the Creator is the Giver, and if he
will now be a receiver, he thus comes into oppositeness of form.
In spirituality, disparity of form is remoteness, and then he does
not have adhesion with the Creator.
This is the meaning of "and to cleave onto Him." Through
the sorrow that one feels upon reception of pleasure, the sorrow
revokes the pleasure. It is like a person who suffers form scabbiness
in his head. He must scratch his head and it gives him pleasure.
However, at the same time he knows that this will only worsen
his scabbiness, and his plight will spread and he will not be able
to heal. Thus, during the pleasure he has no real delight, even
though he cannot stop receiving the pleasure of scratching.
He should also see that when he feels pleasure from some thing,
he should extend sorrow over the pleasure, since thus he becomes
remote from the Creator to such an extent as to feel that the
pleasure is not worthwhile compared to the loss that this pleasure
will subsequently bring him. And this is the work in the heart.
Kedusha (Sanctity): that which brings one closer to the work
of God is called Kedusha.
Tuma'a (impurity): that which removes one from the work of
God is called Tuma'a.
232. COMPLETING THE LABOR
I heard
"I labored and did not find, do not believe." We must understand
the meaning "I found." What is there to find? Finding concerns
finding grace in the eyes of the Creator. "I did not labor and
found, do not believe."
We must ask; after all, he is not lying; this is not about a
person concerning oneself as an individual. Rather, it is the
same rule with the whole. And if one sees that he is favored by
380 c~ih.cLm.cLtl
Him, why "not believe"? The thing is that sometimes, a person is
being favored through prayer. This is because so is the power of
the prayer— it can act like labor. (We also see in corporeality that
there are some who provide by exertion, and some who provide
through prayer. And by asking for provision, one is allowed to
provide for himself.)
But in spirituality, although he is awarded being favored, he
must still pay the full price later on— the measure of the labor that
everyone gives. If not, he will lose the Kli. This is why he said,
"I did not labor and found, do not believe," since he will lose
everything. Thus, one should subsequently pay one's full labor.
233. PARDON, FORGIVENESS, AND ATONEMENT
I heard
^Aechila (pardon), as in from ruin to praise. This means that
sins have become to him as merits through repentance from
love. Thus, he turns the sins into a praise, to merits.
Slicha (forgiveness) comes from VeShalach Et Be'iro ("and
shall let his beast loose," exchanging the Samech with a Shin). This
means that he sends the sins away from him and says that from
now on he will do only merits. This is considered repentance
from fear, when sins become as mistakes to him.
Kapara (atonement) comes from VeKipper Et HaMizbe'ach
("and he shall make atonement for the altar"), from "wishes to
atone his hands in this man." Hence, when one knows that he
is dirty, he has not the audacity and impudence to enter the
King's palace. Therefore, when one sees and remembers one's
bad deeds, which are against the King's will, it is difficult for him
to engage in Torah and Mitzvot; all the more so to ask of the King
to cleave onto Him and unite with Him.
<=RMl <yJLJa ^/f-JIag (tBaa£<zM-a*Su£am.) 3 8 1
This is why he needs atonement, so he will not see his poor
state, that he is in utter lowness, and so he will not remember
his state, so he will have room to receive gladness by being able
to engage in the Torah and the work. And then, when he has
gladness, he will have room to ask for bonding with the King,
since "Divinity dwells only in a place of joy." Hence, first we
need repentance, and then, when we repent from fear, we are
awarded forgiveness. And then repentance from love, we are
awarded pardon.
We should believe that everything that happens in our
world is guided, that there are no coincidences. We should also
know that everything that is written as admonition, meaning
the curses, in "if ye will not hearken," are terrible torments, and
not as everyone thinks. Some say that they are blessings and
not curses. They bring the Sayer of Kuznitz as evidence to their
words. He would always make Aliya la Torah (ritual reading of the
Torah during service) on Parashat Tochachot (a specific portion of
the Torah called "Admonition Portion"). He says that these are
real curses and troubles.
It is as we ourselves see that curses exist in reality, that there
are feelings of dreadful, unbearable torments in this world. Yet,
we should believe that we should attribute all these torments to
Providence, that He does everything. Moses took these curses
and attributed them to the Creator. This is the meaning of "and
in all the great terror."
And when you believe in that, you also believe that "there
is judgment and there is a judge." This is why the sayer would
make Aliya on Parashat Tochachot, since only he could attribute
the curses and the suffering to the Creator, since he believed
that "there is judgment and there is a judge." And through all
that, real blessings stem from these curses, since "God hath so
made it, that men should fear before Him."
382 <^>ha.ma.tl
And this is the meaning of "the bandage is made out of
the blow itself." That means that from the very place where
the wicked fail, the righteous will walk. This is because when
coming to a place where there is no support, the Sitra Achra
has a hold in that place. Then the wicked fail in them. This
wicked, who cannot go above reason, falls because he has no
support. Then he remains between heaven and earth, since
they are wicked, and can only do things within reason, by way
of "evil eye, haughty of eyes."
But the righteous are considered "my heart is not haughty,
nor mine eyes lofty," and they do walk in it. It follows that it
turns into blessings. Thus, by attributing all the suffering to
Providence and taking everything above reason, it creates within
him the proper vessels to receive blessings.
234. WHO CEASES WORDS OF TORAH AND ENGAGES
IN CONVERSATION
Adar Aleph 1940, on the way to Gaza
"Who ceases words of Torah and engages in conversation is fed
coals of broom." This means that when one engages in Torah
and does not stop, the Torah is considered for him a blazing
flame that burns the evil inclination, and he can then continue
with his work. However, if he stops in the midst of his study,
even if he soon starts anew, the Torah for him is already like
coals of broom. This means that it can no longer burn the evil
inclination, and the taste of Torah is spoiled for him, and he
must cease his work. Hence, when he returns to his study, he
must take note that he will resolve to never again cease in the
midst of his study. And through the decision for the future, the
blazing flame of the Torah will reignite.
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 383
235. LOOKING IN THE BOOK AGAIN
After one sees some words of Torah in a book and memorizes
them, since what enters the mind is already blemished. Hence,
when looking in the book again, one can elicit the Light so as
to receive illumination from what he is seeing now. And this is
already considered new and unblemished.
236. MINE ADVERSARIES TAUNT ME ALL THE DAY
Tishrei 6, September 17, 1942
"Because zeal for Thy house hath eaten me up; mine adversaries
taunt me... all the day" (Psalms 69). The form of cursing and
swearing appears in several manners:
1. During the work, when he performs an act of Mitzva,
the body tells him: "What will you get out of it, what
benefit?" Hence, even when he prevails and does it
coercively, this Mitzva is still considered a burden and
a load. This brings up a question: If he really is keeping
the King's commandment and serving the King, he
should have been glad, as it is natural for one who is
serving the King to be in gladness. But here it is to the
contrary. It follows that here he feels a state of cursing
and swearing, and this coercion proves that he does
not believe that he is serving the King, and there is no
greater cursing than that.
2. Or, he sees that he is not adhered to the Creator the
whole day, as he does not feel a real thing, and it is
impossible to be adhered to an empty thing. Hence,
he shifts his mind from the Creator (whereas a real
thing, where there is pleasure, is hard to forget. And if
he wishes to shift his mind, he must make great efforts
384 c~ih.cLm.cLtl
to take it out of his mind). This is, "mine adversaries
taunt me... all the day."
This thing applies in every person, but the difference is
in the sensation. Yet, even if one does not feel it, it is because
one has not the attention to notice the state as it truly is. It is
similar to one who has a hole in his pocket, the money falls
out, and he loses all the money. It makes no difference whether
or not he knows that he has a hole. The only difference is that
if he knows he has a hole, he can then fix it. But this makes
no difference in the actual losing of the money. Hence, when
he feels how the body, called "mine adversaries," curses the
Creator, he says, "Because zeal for Thy house hath eaten me
up," and he wishes to correct it.
237. FOR MAN SHALL NOT SEE ME AND LIVE
"For man shall not see Me and live" (Exodus 33:20). This means
that if one sees the revelation of Godliness in a greater extent
than he is ready to see, he may come into reception, regarded as
oppositeness from the Life of Lives, and then he comes to death.
Hence, one must advance on the path of faith.
238. HAPPY IS THE MAN WHO DOES
NOT FORGET THEE AND THE SON OF MAN
WHO EXERTS IN THEE
EM 10
"Happy is the man who does not forget Thee, and the son of
man who exerts in Thee" (a supplement for the Rosh Hashanah
prayer). When one advances byway of whiteness, he should always
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 385
remember that everything he has been granted is only because
he assumed the discernment of blackness. And he should exert
precisely in the "Thee," by way of, "and all believe that He is
a God of faith," although he currently does not see any place
where he has to work in faith, since everything is revealed before
him. Nevertheless, he should believe above reason that there is
more room to believe by way of faith.
And this is the meaning of "And Israel saw the great work...
and they believed in the Lord." Thus, even though they had been
awarded the discernment of "saw," which is seeing, they still had
the strength to believe by way of faith.
And this requires great exertion; otherwise, one loses one's
degree, like Libni and Shimei. This means that if it is not so, it
means that one can listen to Torah and Mitzvot precisely at a time
of whiteness; it is like a condition. However, one should listen
unconditionally. Hence, at a time of whiteness, one should be
careful of blemishing the blackness.
239. THE DIFFERENCE BETWEEN MOCHIN OF
SHAVUOT AND THAT OF SHABBAT MINCHAH
There is a difference between Shavuot— considered the
ascent of ZA to Arich Anpin, to Behinat Dikna— and Shabbat,
during Mincha— which is an ascent to Arich Anpin, too. Shavuot
is considered Mochin de Hochma from YESHSLTT, meaning
from Bina that returns to being Hochma. However, (Shabbat)
is considered Gar de Bina, considered the actual Hochma. It is
regarded as not having left the Rosh, and as being dressed in
Mocha Stimaa, which is Gar de Hochma and not Vale.
And because she is Gar, she cannot... unless by way of from
below upward, without any downward expansion. This is why she
386 <^>ha.ma.tl
is regarded as female Light, since she has no expansion below.
And this is why Shabbat is considered Nukva.
A good day, however, is considered Zat de Bina, regarded as
Vak— it has expansion below. Hence, even after all the ascents in
reality, the ladder of degrees still does not change.
And he said that the reason that the people of the world
respect a good day more than Shabbat, although Shabbat is a
higher degree, is that a good day is Zat de Bina, which is revealed
below, unlike Shabbat, considered Gar de Bina, where there is no
divulgence below. And of course the degree of Shabbat is much
higher than a good day.
240. INQUIRE YOUR INQUIRERS WHEN THEY
INQUIRE YOUR FACE
Slichot 1, from the honorable,
my father, my master, my teacher
"Inquire your inquirers when they inquire Your face, answer
them from the heavens of Thy abode, and to do not shut Your
ear to their pleading cries" (Slichot for the first day). It is... that
the purpose of the creation of the world was to do good to His
creations. But for the correction to be completed, there must be
the sweetening of the quality of judgment in mercy.
Judgment is discerned as Gadlut (greatness). But to avoid
coming into disparity of form by that, there must be a discernment
that is a kind of compromise: the judgment says she would have
received more, but she was still in danger of coming into disparity
of form. However, when mingled with the quality of mercy, she
does not receive the Gadlut of the Light, and can then come into
equivalence of form. And the correction is done by turning the
vessels of reception into reception in order to bestow.
«=/?*£& <yJauU <=/h&tae (JBaal ' c^cuSuEam) 387
Hence, when one comes to seek the Creator, he is still
attached to reception, and one who has reception is considered
deficient, and cursed, and a cursed does not adhere to the
blessed. However, one who receives in order to bestow is called
"blessed," since he does not lack anything or needs anything for
himself. It follows that the only difficulty is for one to be in a
state of blessed, as only by the virtue of Torah and Mitzvot can
the vessels of reception be turned into vessels of bestowal. This
is why we pray, "Inquire your inquirers."
There are two kinds of inquirers: some inquire only for
Your face, who want only to bestow. Hence, what they inquire-
to receive some salvation— is only for Your face. He said about
that: "when they inquire your face." Those who inquire for Your
face, "answer them from the heavens of Thy abode," meaning
that the heavens of Thy abode will appear, since they will no
longer blemish Above, as they are cleansed from reception.
"Their pleading cries," that all their prayers and pleas are still for
themselves, that they want to be close to the Creator, meaning
that they are still not cleansed from reception.
This is so because there are two discernments in the work
of God: there are those who want the Creator to be revealed in
the world, that everyone will know that there is Godliness in
the world. In that state, they are not in the middle, but merely
want. In that state, it cannot be said that he has a discernment of
reception, since he is not praying to be close to the Creator, only
that the glory of Heaven will be revealed in the world.
And there are those who pray to be close to the Creator,
and then he is in the middle. Then you can call it reception for
oneself, since he wants to receive abundance in order to come clos-
er to the Creator. This is called "pleas" and it is also called "cries."
And those who are still in a state of pleas, that is, to be closer, they
can do the crying, and to them "do not shut Your ear."
^ihamcitL
This is because only one who is deficient cries. But for
another, it is not a cry, only a demand, as in "give my regards."27
Hence, with the face, there is only a demand.
"From the heavens of Thy abode" means Eynaim (eyes),
the Light of Wisdom, that they will receive the essence of the
bounty, since their Kelim (vessels) are already in the form of
reception in order to bestow. But those who are still in a state
of pleading, "do not shut Your ear." Ear means Bina; they
need to extend strength so they will have bestowal... over the
Light of mercy.
241. CALL UPON HIM WHILE HE IS NEAR
"Call ye upon Him while He is near" (Isaiah 55:6). We must
understand what "while He is near" means, since "the whole
earth is full of His glory"! Thus, He is always near, so what does
"while He is near" mean? It would seem that there is a time
when He is not near.
The thing is that states are always evaluated with respect to
the attaining individual. If one does not feel His nearness, then
nothing will come out of it, as everything is measured according
to one's sensation. One person may feel the world as filled with
abundance, and the other will not feel the goodness of the world,
so he cannot say that there is a good world. Instead, he states as
he feels— that the world is filled with suffering.
And the prophet warns about that: "Call ye upon Him
while He is near." He comes and says, "Know that the fact that
you are calling upon the Creator means that He is near." It
means that now you have an opportunity; if you pay attention,
you will feel that the Creator is near you, and this is the sign of
the Creator's nearness.
27 The actual phrasing in Hebrew is "demand my regards to. . . '
<=R<£h tyJuula e^-AUg (IBaaitcHcuSuiam) 389
And the evidence of it is that we must know that man is
not naturally qualified for adhesion with the Creator, since it
is against man's nature. This is so because by creation, he has
only the desire to receive; while adhesion is only to bestow.
However, as the Creator calls upon man, it creates a second
nature within him: he wants to revoke his own nature and
cleave unto Him.
Hence, one should know that his speaking words of Torah
and prayer, is only from the Creator. He should never think of
saying that it is "my power and the might of my hand," since
it is the complete opposite of his might. This is similar to one
who is lost in a dense forest, without seeing an outlet that will
lead him to an inhabited place, so he remains despaired and
never thinks of returning to one's home. But when he sees
a person from afar or hears a human voice, the desire and
the craving to return to his origin will immediately awaken in
him, and he will begin to shout and ask of someone to come
and save him.
Similarly, one who has lost the good way and entered a
bad place, and has already accustomed himself to live among
beasts, from the perspective of the will to receive, it would
never occur to him that he should return to a place of reason
and Sanctity. Yet, when he hears the voice calling him, he
awakens to repent.
But this is the voice of God, not his own voice. But if he
has not yet completed his actions on the path of correction,
he cannot feel and believe that this is the Creator's voice, and
he thinks that it is his power and the might of his hand. This
is what the prophet warns of, that one should overcome one's
view and thought, and believe wholeheartedly that it is the
voice of God.
Hence, when the Creator wishes to bring him out of the
dense forest, He shows him a remote Light, and the person
390 c~ih.cLm.cLtl
gathers the remains of his strength to walk on the path that the
Light shows him, in order to attain it.
But if one does not ascribe the Light to the Creator, and
does not say that the Creator is calling him, then the Light is lost
from him, and he remains standing in the forest. Thus, he could
have now shown his whole heart to the Creator, to come and save
him from the evil place, from the will to receive, and bring him
to a place of reason, called a place of the sons of Adam (people),
as in Adameh la Elyon (I will be like the Most High), meaning the
will to bestow, in adhesion. Instead, he does not take advantage
of this opportunity and remains as before, again.
242. WHAT IS THE MATTER OF DELIGHTING THE
POOR ON A GOOD DAY, IN THE WORK
Sukkot inter 3
In The Zohar: "The Creator's share is to delight the poor," etc..
In the Sulam (commentary), he interprets: since the Creator saw
that the Lo Lishma (not for Her Name) does not bring him to
Lishma (for Her Name), He rose up to destroy the world, meaning
his abundance is stopped (The Book of Zohar, "Introduction of
The Book of Zohar," item 6-7).
We could say that when one receives an illumination from
Above, even while one has not been purified, if one takes this
illumination in order to raise oneself from one's lowliness
and approach bestowal, it is considered that the Lo Lishma
brings him Lishma. This means that he is advancing on the
path of Torah.
And this is called "One who is happy on holidays." A holiday
is a good day. And certainly, there is no greater good day than
when some illumination shines for a person from Above, which
brings one closer to the Creator.
<=RMl <yJuAa cz/f-Maq (IBaaitcHatSufam.) 3 9 1
243. EXAMINING THE SHADE ON THE NIGHT
OF HOSHANA RABBAH
Adar Aleph, 24, March 1, 1943
Concerning the shade. On the night of Hoshana Rabbah (the
seventh day of the Feast of Tabernacles), it is a custom that each
one examines himself to see if he has a shadow, and then he
is certain that he will have abundance (Shaar HaKavanot (Gate
of Intentions), Sukkot Commentaries, 6-7). The shade implies
clothing, the clothing in which the Light dresses.
There is no Light without clothing, since there is no
Light without a Kli (vessel). And according to the measure of
the clothes, the Lights increase and multiply. And when one
loses the clothing, the Light that belongs to that clothing is
proportionally absent from him.
This is the meaning of truth and faith. Truth is called "Light,"
and faith is called "Mi." This is the meaning of "the Creator and
Divinity," and the meaning of "Let us make man in our image,"
and "Surely man walketh as a mere image." Man's walk depends
on the Tzelem (image), meaning on faith. And this is why on
Hoshana Rabbah one should see if one's faith is complete.
And why do we call the worlds Above Tzeleml After all,
Above, there is no weight of faith? However, what appears to
us as dryness is a great Light Above, except we call that name
"Above" because it appears to us as a shade, and we name Above
after the lower one.
Bina is called "faith," which is the Light of the Awzen (ear),
meaning hearing. Hochma (wisdom) is called seeing, which is a
Light that comes into the vessels of reception, considered eyes.
DL End
Appendix One
Further Reading
To help you determine which book you would like to read
next, we have divided the books into five categories-
Beginners, Intermediate, Advanced, All Around, and
Textbooks. The first three categories are divided by the level of
prior knowledge readers are required to have. The Beginners
Category requires no prior knowledge. The Intermediate
Category requires reading one or two beginners' books first; and
the Advanced level requires one or two books of each of the
previous categories. The fourth category, All Around, includes
books you can always enjoy, whether you are a complete novice
or well versed in Kabbalah.
The fifth category— textbooks— includes translations of
authentic source materials from earlier Kabbalists, such as
the Ari, Rav Yehuda Ashlag (Baal HaSulam) and his son and
successor, Rav Baruch Ashlag (the Rabash).
Additional translated material that has not yet been
published can be found at www.kabbalah.info. All materials
on this site, including e-versions of published books, can be
downloaded free of charge.
BEGINNERS
Kabbalah for Beginners
Kabbalah for Beginners is a book for all those seeking answers to
life's essential questions. We all want to know why we are here,
why there is pain, and how we can make life more enjoyable.
The four parts of this book provide us with reliable answers
393
394 c~ih.cLm.cLtl
to these questions, as well as clear explanations of the gist of
Kabbalah and its practical implementations.
Part One discusses the discovery of the wisdom of Kabbalah,
and how it was developed, and finally concealed until our time.
Part Two introduces the gist of the wisdom of Kabbalah, using ten
easy drawings to help us understand the structure of the spiritual
worlds, and how they relate to our world. Part Three reveals
Kabbalistic concepts that are largely unknown to the public, and
Part Four elaborates on practical means you and I can take, to make
our lives better and more enjoyable for us and for our children.
Kabbalah Revealed
This is a clearly written, reader-friendly guide to making sense
of the surrounding world. Each of its six chapters focuses on
a different aspect of the wisdom of Kabbalah, illuminating the
teachings and explaining them using various examples from our
day-to-day lives.
The first three chapters in Kabbalah Revealed explain why
the world is in a state of crisis, how our growing desires promote
progress as well as alienation, and why the biggest deterrent to
achieving positive change is rooted in our own spirits. Chapters
Four through Six offer a prescription for positive change. In
these chapters, we learn how we can use our spirits to build a
personally peaceful life in harmony with all of Creation.
Wondrous Wisdom
This book offers an initial course on Kabbalah. Like all the books
presented here, Wondrous Wisdom is based solely on authentic
teachings passed down from Kabbalist teacher to student over
thousands of years. At the heart of the book is a sequence of
lessons revealing the nature of Kabbalah's wisdom and explaining
how to attain it. For every person questioning "Who am I really?"
and "Why am I on this planet?" this book is a must.
'^Th.h.s.rza.Lx. 0-Jn.E.: \Juxtk^x <^f\ zaairza 395
Awakening to Kabbalah
A distinctive, personal, and awe-filled introduction to an ancient
wisdom tradition. In this book, Rav Laitman offers a deeper
understanding of the fundamental teachings of Kabbalah, and
how you can use its wisdom to clarify your relationship with
others and the world around you.
Using language both scientific and poetic, he probes the
most profound questions of spirituality and existence. This pro-
vocative, unique guide will inspire and invigorate you to see be-
yond the world as it is and the limitations of your everyday life,
become closer to the Creator, and reach new depths of the soul.
Kabbalah, Science, and the Meaning of Life
Science explains the mechanisms that sustain life; Kabbalah
explains why life exists. In Kabbalah, Science, and the Meaning
of Life, Rav Laitman combines science and spirituality in a
captivating dialogue that reveals life's meaning.
For thousands of years Kabbalists have been writing that
the world is a single entity divided into separate beings. Today
the cutting-edge science of quantum physics states a very similar
idea: that at the most fundamental level of matter, we are all
literally one.
Science proves that reality is affected by the observer who
examines it; and so does Kabbalah. But Kabbalah makes an
even bolder statement: even the Creator, the Maker of reality,
is within the observer. In other words, God is inside of us; He
doesn't exist anywhere else. When we pass away, so does He.
These earthshaking concepts and more are eloquently
introduced so that even readers new to Kabbalah or science will
easily understand them. Therefore, if you're just a little curious
about why you are here, what life means, and what you can do to
enjoy it more, this book is for you.
396 <^>ha.ma.tl
From Chaos to Harmony
Many researchers and scientists agree that the ego is the reason
behind the perilous state our world is in today. Laitman's
groundbreaking book not only demonstrates that ego has been
the basis for all suffering throughout human history, but also
shows how we can turn our plight to pleasure.
The book contains a clear analysis of the human soul and
its problems, and provides a "roadmap" of what we need to do
to once again be happy. From Chaos to Harmony explains how we
can rise to a new level of existence on personal, social, national,
and international levels.
INTERMEDIATE
The Kabbalah Experience
The depth of the wisdom revealed in the questions and answers
within this book will inspire readers to reflect and contemplate.
This is not a book to race through, but rather one that should
be read thoughtfully and carefully. With this approach, readers
will begin to experience a growing sense of enlightenment while
simply absorbing the answers to the questions every Kabbalah
student asks along the way.
The Kabbalah Experience is a guide from the past to the future,
revealing situations that all students of Kabbalah will experience
at some point along their journeys. For those who cherish every
moment in life, this book offers unparalleled insights into the
timeless wisdom of Kabbalah.
The Path of Kabbalah
This unique book combines beginners' material with more
advanced concepts and teachings. If you have read a book or two
of Laitman's, you will find this book very easy to relate to.
^Trh.h.E.ncLix. C_y/2£.' ]_J~uihh.£.'i czf\ zacLLna 397
While touching upon basic concepts such as perception
of reality and Freedom of Choice, The Path of Kabbalah goes
deeper and expands beyond the scope of beginners' books. The
structure of the worlds, for example, is explained in greater detail
here than in the "pure" beginners' books. Also described is the
spiritual root of mundane matters such as the Hebrew calendar
and the holidays.
ADVANCED
The Science of Kabbalah
Kabbalist and scientist Rav Michael Laitman, PhD, designed
this book to introduce readers to the special language and terms
of the authentic wisdom of Kabbalah. Here, Rav Laitman reveals
authentic Kabbalah in a manner both rational and mature.
Readers are gradually led to understand the logical design of the
Universe and the life that exists in it.
The Science of Kabbalah, a revolutionary work unmatched
in its clarity, depth, and appeal to the intellect, will enable readers
to approach the more technical works of Baal HaSulam (Rabbi
Yehuda Ashlag), such as The Study of the Ten Sefirot and The Book
of Zohar. Readers of this book will enjoy the satisfying answers to
the riddles of life that only authentic Kabbalah provides. Travel
through the pages and prepare for an astonishing journey into
the Upper Worlds.
Introduction to the Book of Zohar
This volume, along with The Science of Kabbalah, is a required
preparation for those who wish to understand the hidden message
of The Book of Zohar. Among the many helpful topics dealt with
in this text is an introduction to the "language of roots and
branches," without which the stories in The Zohar are mere fable
and legend. Introduction to the Book of Zohar will provide readers
398 c~ih.cLm.cLtl
with the necessary tools to understand authentic Kabbalah as it was
originally meant to be, as a means to attain the Upper Worlds.
The Zohar
The Book of Zohar {The Book of Radiance) is an ageless source of
wisdom and the basis for all Kabbalistic literature. Since its
appearance nearly 2,000 years ago, it has been the primary, and
often only, source used by Kabbalists.
For centuries, Kabbalah was hidden from the public, which
was deemed not yet ready to receive it. However, our generation
has been designated by Kabbalists as the first generation that is
ready to grasp the concepts in The Zohar. Now, we can put these
principles into practice in our lives.
Written in a unique and metaphorical language, The Book
of Zohar enriches our understanding of reality and widens our
worldview. Although the text deals with one subject only— how to
relate to the Creator— it approaches it from different angles. This
allows each of us to find the particular phrase or word that will
carry us into the depths of this profound and timeless wisdom.
ALL AROUND
Attaining the Worlds Beyond
From the introduction to Attaining the Worlds Beyond: "...Not
feeling well on the Jewish New Year in September 1991, my
teacher called me to his bedside and handed me his notebook,
saying, "Take it and learn from it." The following morning, my
teacher perished in my arms, leaving me and many of his other
disciples without guidance in this world.
He used to say, "I want to teach you to turn to the Creator,
rather than to me, because He is the only strength, the only
Source of all that exists, the only One who can really help you,
and He awaits your prayers for help. When you seek help in
your search for freedom from the bondage of this world, help in
^Trh.h.E.ncLix. C_y/2£.' ]_J~uihh.£.'i czf\ zacLLna 399
elevating yourself above this world, help in finding the self, and
help in determining your purpose in life, you must turn to the
Creator, who sends you all those aspirations in order to compel
you to turn to Him."
Attaining the Worlds Beyond holds within it the content of that
notebook, as well as other inspiring texts. This book reaches out
to all those seekers who want to find a logical, reliable way to
understand the world's phenomena. This fascinating introduction
to the wisdom of Kabbalah will enlighten the mind, invigorate
the heart, and move readers to the depths of their souls.
Basic Concepts in Kabbalah
This is a book to help readers cultivate an approach to the concepts
of Kabbalah, to spiritual objects, and to spiritual terms. By reading
and re-reading in this book, one develops internal observations,
senses, and approaches that did not previously exist within. These
newly acquired observations are like sensors that "feel" the space
around us that is hidden from our ordinary senses.
Hence, Basic Concepts in Kabbalah is intended to foster the
contemplation of spiritual terms. Once we are integrated with
these terms, we can begin to see, with our inner vision, the
unveiling of the spiritual structure that surrounds us, almost as
if a mist has been lifted.
Again, this book is not aimed at the study of facts. Instead, it
is a book for those who wish to awaken the deepest and subtlest
sensations they can possess.
Together Forever
On the surface, Together Forever is a children's story. But like
all good children's stories, it transcends boundaries of age,
culture, and upbringing.
In Together Forever, the author tells us that if we are patient
and endure the trials we encounter along our life's path, we will
400 JbtxcmzatL
become stronger, braver, and wiser. Instead of growing weaker,
we will learn to create our own magic and our own wonders as
only a magician can.
In this warm, tender tale, Michael Laitman shares with
children and parents alike some of the gems and charms of
the spiritual world. The wisdom of Kabbalah is filled with
spellbinding stories. The Magician is yet another gift from this
ageless source of wisdom, whose lessons make our lives richer,
easier, and far more fulfilling.
TEXTBOOKS
Shamati
Rav Michael Laitman's words on the book Among all the texts
and notes that were used by my teacher, Rabbi Baruch Shalom
Halevi Ashlag (the Rabash), there was one special notebook he
always carried. This notebook contained the transcripts of his
conversations with his father, Rabbi Yehuda Leib Halevi Ashlag
(Baal HaSulam), author of the Sulam (Ladder) commentary on The
Book ofZohar, The Study of the Ten Sefirot (a commentary on the texts
of the Kabbalist, Ari), and of many other works on Kabbalah.
Not feeling well on the Jewish New Year in September
1991, the Rabash summoned me to his bedside and handed
me a notebook, whose cover contained only one word, Shamati
(I Heard). As he handed the notebook, he said, "Take it and
learn from it." The following morning, my teacher perished in
my arms, leaving me and many of his other disciples without
guidance in this world.
Committed to Rabash's legacy to disseminate the wisdom of
Kabbalah, I published the notebook just as it was written, thus
retaining the text's transforming powers. Among all the books of
Kabbalah, Shamati is a unique and compelling creation.
Appendix Two
About Bnei Baruch
Bnei Baruch is a group of Kabbalists in Israel, sharing
the wisdom of Kabbalah with the entire world. Study
materials in over 20 languages are based on authentic
Kabbalah texts that were passed down from generation to
generation.
HISTORY AND ORIGIN
In 1991, following the passing of his teacher, Rabbi Baruch
Shalom HaLevi Ashlag (The Rabash), Rav Michael Laitman,
Professor of Ontology and the Theory of Knowledge, PhD in
Philosophy and Kabbalah, and MSc in Medical Bio-Cybernetics,
established a Kabbalah study group called "Bnei Baruch." He
called it Bnei Baruch ("Sons of Baruch") to commemorate the
memory of his mentor, whose side he never left in the final
twelve years of his life, from 1979 to 1991. Rav Laitman had
been Ashlag's prime student and personal assistant, and is
recognized as the successor to Rabash's teaching method.
The Rabash was the firstborn son and successor of Rabbi
Yehuda Leib HaLevi Ashlag, the greatest Kabbalist of the 20th
century. Rabbi Ashlag authored the most authoritative and
comprehensive commentary on The Book of Zohar, titled The
Sulam Commentary (The Ladder Commentary). He was the first to
reveal the complete method for spiritual ascent, and thus was
known as Baal HaSulam ("Owner of the Ladder").
Today, Bnei Baruch bases its entire study method on the
path paved by these two great spiritual leaders.
401
402 <Jbh.cLm.cLtl
THE STUDY METHOD
The unique study method developed by Baal HaSulam and his
son, the Rabash, is taught and applied on a daily basis by Bnei
Baruch. This method relies on authentic Kabbalah sources such as
The Book ofZohar, by Rabbi Shimon Bar-Yochai, The Tree of Life, by
the Holy Ari, and The Study of the Ten Sefirot, by Baal HaSulam.
While the study relies on authentic Kabbalah sources, it is
carried out in simple language and uses a scientific, contemporary
approach. Developing this approach has made Bnei Baruch an
internationally respected organization, both in Israel and in the
world at large.
The unique combination of an academic study method
and personal experiences broadens the students' perspective
and awards them a new perception of the reality they live in.
Those on the spiritual path are thus given the necessary tools to
research themselves and their surrounding reality.
THE MESSAGE
Bnei Baruch is a diverse movement of many thousands of students
worldwide. Students can choose their own paths and the personal
intensity of their studies, according to their unique conditions and
abilities. The essence of the message disseminated by Bnei Baruch is
universal: "unity of the people, unity of nations and love of man."
For millennia, Kabbalists have been teaching that love of
man should be the foundation of all human relations. This
love prevailed in the days of Abraham, Moses, and the group
of Kabbalists that they established. If we make room for these
seasoned, yet contemporary values, we will discover that we
possess the power to put differences aside and unite.
The wisdom of Kabbalah, hidden for millennia, has been
waiting for the time when we would be sufficiently developed and
^TJ-h.h.E.ncLiK Ivjo: ^rj-LjoLLt tSyizi tSaiuah 403
ready to implement its message. Now, it is emerging as a solution
that can unite diverse factions everywhere, better enabling us, as
individuals and as a society, to meet today's challenges.
ACTIVITIES
Bnei Baruch was established on the premise that "only by
expansion of the wisdom of Kabbalah to the public can we be
awarded complete redemption" (Baal HaSulam).
Therefore, Bnei Baruch offers a variety of ways for people to
explore and discover the purpose of their lives, providing careful
guidance for the beginners and the advanced student alike.
Kabbalah Today
Kabbalah, Today is a free monthly paper produced and disseminated
by Bnei Baruch. It is apolitical, non-commercial, and written in a
clear, contemporary style. Its purpose is to expose the vast body
of knowledge hidden in the wisdom of Kabbalah at no cost and
in a clear, engaging format and style for readers everywhere.
Kabbalah Today is distributed for free in every major U.S. city,
as well as in Toronto, Canada, London, England, and Sydney,
Australia. It is printed in English, Hebrew, and Russian, and is
also available on the Internet, at www.kabtoday.com.
Additionally, a hard copy of the paper is sent to subscribers
at delivery cost only.
Internet Website
Bnei Baruch's homepage, www.kabbalah.info, presents the
authentic wisdom of Kabbalah using essays, books, and
original texts. It is the largest Kabbalah website on the net, and
contains a unique, extensive library for readers to thoroughly
explore the wisdom of Kabbalah. Additionally, there is a media
archive, www.kabbalahmedia.info, containing more than 5,000
404 JbtxcmzatL
media items, downloadable books, and a vast reservoir of texts,
video and audio files in many languages. All of this material is
available for free download.
Kabbalah Television
Bnei Baruch established a production company, ARI Films
(www.arifilms.tv) specializing in the production of educational
TV programs throughout the world, and in many languages.
In Israel, Bnei Baruch broadcasts are aired live through
cable and satellite on Channel 98 Sunday through Friday. All
broadcasts on these channels are free of charge. The programs
are adapted specifically for beginners, and do not require prior
knowledge of the material. This convenient learning process is
complemented by programs featuring Rav Laitman's meetings
with publicly known figures in Israel and throughout the world.
Additionally, ARI Films produces educational series and
documentaries on DVDs, as well as other visual teaching aids.
Kabbalah Books
Rav Laitman writes his books in a clear, contemporary style
based on the key concepts of Baal HaSulam. These books serve
as a vital link between today's readers and the original texts.
All of Rav Laitman's books are available for sale, as well as for
free download. Rav Laitman has thus far written thirty books,
translated into ten languages.
Kabbalah Lessons
As Kabbalists have been doing for centuries, Rav Laitman gives
a daily lesson at the Bnei Baruch center in Israel between 3:15-
6:00 a.m. Israel time. The lessons are simultaneously translated
into six languages: English, Russian, Spanish, German,
Italian, and Turkish. In the near future, broadcasts will also
be translated into French, Greek, Polish, and Portuguese. As
^TJ-h.h.E.ncLiK Ivjo: ^rj-LjoLLt tSyizi tSaiuah 405
with everything else, the live broadcast is provided gratis to
thousands of students worldwide.
Funding
Bnei Baruch is a non-profit organization for teaching and sharing
the wisdom of Kabbalah. To maintain its independence and
purity of intentions, Bnei Baruch is not supported, funded, or
otherwise tied to any government or political organization.
Since the bulk of its activity is provided free of charge, the
prime source of funding for the group's activities is donations,
tithing— contributed by students on a voluntary basis— and Rav
Laitman's books, which are sold at cost.
HOW TO CONTACT BNEI BARUCH
1057 Steeles Avenue West, Suite 532
Toronto, ON, M2R 3X1
Canada
194 Quentin Rd, 2nd floor
Brooklyn, New York, 11223
USA
E-mail: info@kabbalah.info
Web site: www.kabbalah.info
Toll free in USA and Canada:
1-866-LAITMAN
Fax: 1-905 886 9697
S~his book was printed
in living memory of
iiriam batQeulah
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